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THE 

HARVARD  ORIENTAL  SERIES 


HARVARD 

ORIENTAL  SERIES 


EDITED 

WITH  THE  COOPERATION  OF  VARIOUS  SCHOLARS 
BY 

CHARLES  ROCKWELL  LANMAN 

Wales  Professor  of  Sanskrit  in  Harvard  University 


VoL.  VIII 


CAMBRIDGE,  MASSACHUSETTS 
PUBLISHED  BY  HARVARD  UNIVERSITY 
1905 


cx-r  /<;_o  cx-  . 


ATHARVA-VEDA  SAMHITA 


Translated 

With  a Critical  and  EIxegetical  Commentary 

BY 

WILLIAM  DWIGHT  WHITNEY 

Late  Professor  of  Sanskrit  in  Yale  University,  Knight  of  the  Royal  Prussian  Order  Pour  le 
Merite,  Corresponding  Member  of  the  Imperial  Russian  Academy  vf  Sciences,  of  the 
Institute  of  France,  and  of  the  Royal  Prussian  Academy  of  Sciences,  Foreign 
Member  of  tl$e  Royal  Academy  dei  Lined  of  Rome,  Honorary  Member 
of  the  Asiatic  Society  of  Bengal,  of  the  Royal  Asiatic  Society  of 
Great  Britain  and  Ireland,  and  of  the  German  Oriental 
Society,  etc.,  Editor-in-Chief  of  The  Century 
. Dictionary,  an  Encyclopedic  Lexi- 
con of  the  English  Language  ' 


REVISED  AND  BROUGHT  NEARER  TO  COMPLETION  AND  EDITED 

BY 

CHARLES  ROCKWELL  LANMAN 


SECOND  HALF 
Books  VIH  to  XIX.  Indexes 

Pages  471-1046 


CAMBRIDGE,  MASSACHUSETTS 

PUBLISHED  BY  HARVARD  UNIVERSITY 

1905 


iIV 


Cambridge,  Mass.,  U.S.A Publication  Agent  of  Harvard  University. 

Boston,  New  York,  Chicago,  San  Francisco Ginn  & Company. 


London  : Ginn  & Company 9 St.  Martin’s  Street,  Leicester  Square. 

Leipzig:  Otto  Harrassowitz Querstrasse  14. 


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Copyright,  1904 
By  harvard  UNIVERSITY 


I 


Codex  Cashmiriensis,  Fol.  187  a. 


Book  VIII. 


[The  second  grand  division  of  the  Atharvan  collection  com- 
prehends books  viii.-xii.  It  consists  wholly  of  hymns  of  more 
than  twenty  verses,  and  contains  all  the  hymns  of  that  length 
except  such  as  for  especial  reasons  were  placed  in  the  later  books. 
Leaving  out  of  account  the  later  books,  there  are  forty-five  such 
hymns ; and  these  have  been  divided  into  five  books,  of  which 
the  first  four,  books  viii.,  ix.,  x.,  and  xi.,  have  ten  hymns  each, 
while  the  remaining  five  hymns  make  up  the  twelfth  book.  Dis- 
regarding ix.  6 and  xi.  3 (/>a>yajya-hymns),  it  may  be  noted  that 
books  viii.-xi.  contain  all  the  hymns  of  from  twenty  to  fifty  verses 
to  be  found  in  the  first  two  grand  divisions,  and  that  book  xii. 
contains  all  of  more  than  that  number  in  the  same  divisions.  “ Of 
any  other  principle  of  arrangement  dependent  on  the  length  of 
the  different  hymns,  no  trace  is  to  be  observed,”  says  Whitney. 
For  the  divisions  of  book  viii.,  see  below.  The  whole  book  has 
been  translated  by  Victor  Henry,  Les  livres  VIII  et  IX  de 
r Atharva-veda  traduits  et  comment'es,  Paris,  1894.  The  com- 
mentary (“  of  Sayana  ”)  breaks  off  at  the  end  of  hymn  6 and  we 
have  no  more  of  it  till  the  beginning  of  book  xi.  But  in  lieu  of 
the  missing  introductions,  Shankar  Pandurang  Pandit  gives  intro- 
ductions of  his  own,  modelled  on  those  of  the  bhasya,  and  drawn 
from  the  same  sources,  the  Kau9ika,  the  Ke9avT,  etc.J 

LThe  Major  Anukramani,  at  the  beginning  of  § 2 of  its  treatment  of  book  viii.,  says 
that,  ‘ up  to  the  end  of  book  xi.,  the  artha-suktas  constitute  the  norm  and  the  paryayas, 
beginning  with  virad  va  (viii.  10.  i),  the  exception’ ; yavad  ekadaqakanddtitam  a?'tha- 
siikta-prakrtis,  td%<ad  vihdya  paiydydn  virddvd-prabhrtin  iti.  And  in  fact,  all  through 
books  viii.-xii.,  and  even  to  the  end  of  book  xviii.,  every  arthasfikta  is  by  one  ms.  or 
another  designated  as  an  arthasukta  (xviii.  2 is  an  e.xception,  solitary  and  doubtless 
casual).  — In  this  place  it  may  be  well  to  enumerate  the  parydya-\^ymns  (including 
those  also  of  the  next  division)  and  to  print  an  account  of  the  way  in  which  the  mss. 
present  them.  The  account  (barring  slight  changes)  is  by  Mr.  Whitney,  and  is  written 
on  a loose  slip  of  paper  found  in  his  Collation-book  at  viii.  10.  i.J 

LThe  paryaya-hymns  are  eight  in  number  and  are  scattered  over 
seven  different  books.  Specifically,  and  with  the  number  of 
paryayas  in  each,  they  are  as  follows  ; viii.  10  (with  6 paryayas) ; 
ix.  6 (with  6) ; ix.  7 (with  i) ; xi.  3 (with  3) ; xii.  5 (with  7) ; xiii.  4 
(with  6) ; book  xv.  paryayas)  \ book  xvi.  paryayas).  \ 

471 


BOOK  VIII.  THE  ATHARVA-VEDA-SAI^IHITA. 


472 


viii.  I- 

They  are  called  paryaya-siiktas  in  distinction  from  those  among  which  they  occur 
and  which  are  named  artha-suktas.  The  separate  portions  of  which  they  are  composed 
are  called  each  ■li  paryaya  |_or  also  parydya-sukia Each  \_parydya  taken  separately J 
is  in  the  mss.  numbered  as  to  its  verses  separately  ; but  they  [_the  parydyas  of  a given 
group  taken  togetherj  so  evidently  constitute  each  a whole,  as  shown  by  the  sense  and 
likewise  by  the  manner  in  which  the  AnukramanTs  treat  them,  that  we  [_R.  and  W.J 
regarded  it  as  beyond  question  that  they  should  be  numbered  continuously,  to  save  a 
citation  by  more  than  three  numbers.  |_In  this  connection  should  be  consulted  SPP’s 
“Critical  Notice,”  prefixed  to.vol.  i.,  p.  19  ff.J  |_See  pages  cxxxiii-vii.J 

Each  parydya  has  its  own  summing  up  at  the  end ; if  a numbered  division  corre- 
sponding to  an  rc  is  composed  of  more  than  one  divided  portion,  it  is  called  Sigana, 
and  its  subdivisions  avasdna-rcas  or  gand  'vasdna-rcas.  Thus  the  first  division  |_of 
viii.  loj  is  summed  up  as  follows:  parydyah  \,gandh  6,  gandvasdnarcah  13  ; and  it  is 
by  the  latter  number  that  the  Anukr.  treats  it.  Similarly  the  third  parydya  |_of  viii.  loj 
is  summed  up  as  parydya-siiktam  i,gandk  gandv as dnarc ah  8.  [_Cf.  the  summation 

at  the  end  of  viii.  lo.J 

In  xii.  5 the  divisions  are  called  vacandni  or  vacattd  'vasdna-rcas.  In  parydyas  5 
and  6 of  xiii.  4 a distinction  is  made  between  avasdnarcah  and  gandvasdnarcah,  those 
which  have  the  refrain  receiving  the  latter  designation. 

The  divisions  of  books  xv.  and  xvi.  are  likewise  parydyas,  and  their  subdivisions  are 
styled  avasdnarcah  or  gandvasdnarcah  in  the  same  manner. 

|_The  antivaka-dWision  of  each  of  the  ten-hymned  books  viii.-xi.  is  into  five  anuvdkas 
of  two  hymns  each  ; and  that  of  book  xii.  (consisting  of  five  long  hymns)  is  also  into 
five  anuvdkas,  but  these  are  of  one  hymn  each,  so  that  here  the  anuvdka-division  and 
the  hymn-division  coincide.  The  comm,  divides  the  anuvdkas  into  hymns  in  a manner 
nearly  like  that  described  for  book  vii.  (see  p.  388)  : that  is,  his  “ hymns  ” are  mechan- 
ical decads  of  verses,  with  an  overplus  or  shortage  in  the  last  “decad”  when  the  total 
for  the  hymn  (not  — as  in  book  vii.  — for  the  anuvdkd)  is  not  an  exact  multiple  of  ten. 
A tabular  conspectus  for  book  viii.  follows ; 

Anuvakas  i 2 345 

Hymns  12  3 456  789  10 

Verses  21  28  26  25  22  26  28  24  26  33  T 

Hecad-div.  10 +n  10 -t- 10 + 8 10 +10  4- 6 10 -t- 10  4- 5 104-ia  10  4- 10  4- 6 104-104-8  10-4-14  104-10-4-6  6p 

Here  If  means  “paragraph  of  2^  parydya"  (such  as  is  numbered  as  a “verse”  in  the 
Berlin  edition)  and  p means  '■'■parydya."  The  last  line  shows  the  “ decad  ’’-division. 
These  divisions  are  shown  also  in  the  Berlin  edition.  Of  these  “ decads,”  anuvdkas 
I,  2,  3,  and  4 contain  respectively  5,  6,  5,  and  5 (in  all,  21  “decads”)  ; while  anuvdka 
5 has  3 “ decads  ” and  6 parydyas.  The  sum  is  24  “ decad  "-siiktas  and  6 parydya- 
siiktas  or  30  siiktas.  Cf.  again  the  summation  at  the  end  of  hymn  lo.J 

I.  For  some  one’s  continued  life. 

[Brahman. — ekavihfakam.  drsy  (artvy  ?)  dytisyam.  trdistubham  : i.  purohrhati  tri.pubh  ; 2, 
j,  IJ-2I.  anustubh  ; 4.  g,  ly,  ib.  prastdrapankti ; 7- y-p-  virdd  gdyatrl ; 8.  virdt  pathyd- 
brhati ; 12.  y-av.  y-p.  jagati ; ly.  y-p.  bhurin  mahdbrhatl ; 14.  l-av.  2-p.  sdmnl  bhurig 
brhati.^ 

Found  also  in  Paipp.  xvi.,  with  verse  17  after  20.  [_Partly  prose,  “verse”  14. J 

|_Hymns  i and  2 together  are  used  with  others  in  Kau9.  in  the  upanayana  (55.  17) 
with  touching  the  student’s  navel,  and  again  with  others  in  rites  for  long  life  (58.  3,  1 1 ). 


473 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-vni.  I 


The  comm,  cites  them  from  Nak.s.  K.  23  in  a mahd^anti.  They  are  reckoned  by  Kaug. 
to  the  dyusya  gana  (note  to  54.  1 1 ).  For  vs.  10,  see  below. J 

Translated:  Muir,  v.  444  ; Ludwig,  p.  495;  Henry,  i,  35;  Griffith,  i.  385  ; Bloom- 
field, S3,  569. 

1.  To  the  ender  Death  [be]  homage.  Let  thy  breaths,  expirations, 
rest  here.  Let  this  man  be  here  with  his  life  {0.511),  in  the  portion  of  the 
sun,  in  the  world  of  the  immortal. 

Ppp.  puts  our  second  pada  last. 

2.  Up  hath  Khaga  taken  him,  up  Soma  rich  in  shoots  |_hath  takenj 
him,  up  the  heavenly  Maruts  [have  takenj  him,  up  have  Indra-and-Agni, 
for  his  welfare. 

Or  anqumant  means  ‘ rich  in  rays,’  Soma  having  its  secondary  sense  of  ‘ moon  ’ : 
both  were  probably  in  the  author’s  mind. 

3.  Here  [be]  thy  life,  here  breath,  here  life-time,  here  thy  mind  ; we 
bear  thee  up  from  the  fetters  of  perdition  with  divine  speech. 

4.  Step  up  from  here,  O man,  fall  not  down,  loosening  down  the  fetter 
{pddbi^a)  of  death ; be  not  severed  from  this  world,  from  the  sight 
{samdrq)  of  fire,  of  the  sun. 

The  mss.,  as  usual,  vary  between  and  pddb-,  and  SPP.  adopts  the  former ; 

the  comm,  has  the  latter. 

5.  Let  the  wind,  Matarigvan,  be  cleansing  for  thee  ; for  thee  let  the 
waters  rain  immortal  things ; may  the  sun  burn  weal  for  thy  body ; let 
death  compassionate  thee  ; do  not  thou  perish. 

Pavatdm  ‘ be  cleansing  ’ might  properly  enough  be  rendered  simply  ‘ blow.’ 

6.  Up-going  [be]  thine,  O man,  not  down-going  ; length  of  life  {jivdtu), 
ability,  I make  for  thee ; for  do  thou  ascend  this  immortal  easy-running 
chariot,  then  shalt  thou  in  advanced  age  {1  jh-vi)  speak  to  the  council 
(viddtha). 

Both  here  and  at  xiv.  i.  21,  our  mss.  on  the  whole  read  decidedly  jirvis  (only  P.M. 
have  jivrfs,  Bp.y/wj,  here),  and  SPP.  reports  all  his  authorities  without  exception  as 
giving  it,  so  that  it  is  without  question  the  true  AV.  reading  (as  against  KV .jfvri)  ; the 
comm,  reads  ajirvis,  and  glosses  it  with  ajirnas,  and  Ludwig  renders  ‘ lebenskraftig.’ 

7.  Let  not  thy  mind  go  thither ; let  it  not  be  lost  {tirS-bhu)  ; do  not 
neglect  {pro-mod)  the  living,  go  not  after  the  Fathers ; let  all  the  gods 
defend  thee  here. 

8.  Do  not  regard  {a-dhl)  the  departed,  who  lead  [one]  to  the  distance ; 
ascend  out  of  darkness,  come  to  light ; we  take  hold  on  thy  hands. 

Ppp.  begins  c with  ud  d roha,  which  makes  the  pada  a good  tristubhj  the  omission 
of  e 'hi  would  rectify  it  to  an  annstubh.  The  comm,  omits  e 'hi.  Ppp.  also  reads 
hastam  in  d.  [_With  b,  cf.  v.  30.  1 2 b. J 


BOOK  VIII.  THE  ATHARVA-VEDA-SAIflHITA. 


474 


viii.  I- 

9.  Let  not  the  dark  and  the  brindled  one,  sent  forth,  [seize]  thee,  that 
are  Yama’s  dogs,  road-defenders;  come  thou  hitherward;  do  not  hesi- 
tate ; stand  not  there  with  mind  averted. 

Ppp.  reads  md  'va  for  via  vi  in  c.  The  comm,  omits  presitdu  in  a ; he  [_twice J sup- 
plies bddhatam  as  the  missing  verb  in  a. 

10.  Do  not  follow  that  road;  that  is  a frightful  one  — the  one  thou 
hast  not  gone  before,  that  I speak  of ; to  that  darkness,  O man,  do  not 
go  forth ; [there  is]  fear  in  the  distance,  safety  for  thee  hitherward. 

LKaug.  reckons  the  vs.  to  the  abhaya  gana,  note  to  16.  8.J  Ppp.  mutilates  tavias  in 
c to  tain.  The  comm.  purastdt  in  d.  [_For  iydtha,  see  Grain.  § 801  d.J 

11.  Let  the  fires  that  are  within  the  waters  defend  thee;  let  that 
defend  thee  which  human  beings  kindle;  let  Vaigvanara,  Jatavedas 
defend  [thee] ; let  not  [the  fire]  of  heaven  consume  thee  along  with  the 
lightning. 

Our  text  should  read  in  d ina  prd  dhak;  the  omission  of  prd  is  an  error  of  the 
press.  Ppp.  reads  md  pra  dahdt. 

12.  Let  not  the  flesh-eating  [fire]  plot  against  thee;  move  far  from 
the  destroying  {sdmkasuka)  one ; let  heaven  defend,  let  earth  defend 
thee ; let  both  sun  and  moon  defend  thee ; let  the  atmosphere  defend 
from  the  gods’  missile. 

Most  of  the  mss.  (not  our  Bp.P.M.I.)  read  rdksatdin  in  d,  which  SPP.  accordingly 
(following  all  his  authorities)  retains,  though  the  accent  is  not  defensible.  |_I  can  find 
no  note  to  the  effect  that  P.M.I.  leave  raksatdni  unaccented. J Ppp.  puts  padas  a,  b 
after  c,  d.  The  comm,  reads  saiitkusukdi  in  b. 

13.  Let  both  the  knower  and  the  attender  defend  thee;  let  both  the 
sleepless  one  and  the  unslumbering  one  defend  thee ; let  both  the  guard- 
ian and  the  wakeful  one  protect  thee. 

In  bodhd  and  pratibodhd,  in  a,  the  radical  sense  is  perhaps  more  that  of  ‘wake.’ 
The  comm,  understands  six  rishis  bearing  these  several  appellations  to  be  intended. 
[_Cf.  the  closely  related  v.  30.  10,  above ; also  MGS.  ii.  15.  i a,  b,  c,  d,  and  the  Index  to 
their  pratikas.\  A similar  formula  is  found  also  in  K.  xxxvii.  10  ; compare  further 
PGS.  iii.4.  17.  Ppp.  reads  anavadrdniq  ca  in  b.  |_In  b,  the  first  ca  might  be  dropped, 
without  hurting  the  meter. J 

14.  Let  these  defend  thee;  let  these  guard  thee;  to  these  [be]  hom- 
age ! to  these  hail ! 

After  gopdyaiitu,  Ppp.  inserts  te  tvdih  hasassdyatu. 

15.  Let  Vayu,  Indra,  Dhatar,  the  preserving  Savitar,  assign  thee  unto 
converse  with  the  living ; let  not  breath,  strength,  leave  thee  ; we  call 
after  thy  life. 

The /rt^/rt-text  has  sam°ude  in  a,  and  the  translation  follows  this  (cf.  vyousi  from 
root  vas),  as  being  on  the  whole  probably  the  understanding  of  the  text-makers ; if  they 


475 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-via.  I 


had  seen  in  the  word  anything  of  the  root  mud,  they  would  have  divided  saotnt'idej  and 
yet  it  is  very  likely  that  it  is  a corruption  for  samomtide ; the  comm,  glosses  it  with 
sammodaya,  as  if  the  reading  were  sammtide.  No  variant  from  Ppp.  is  noted. 

The  comm,  divides  our  15-17  into  two  long  verses,  ending  15  with  katha  syah.  His 
intention  seems  to  be  to  make  just  twenty  verses  of  the  hymn. 

16.  Let  not  the  jaw-snapping  (.^)  grinder  {jayubhd),  let  not  the  dark- 
ness find  thee,  let  not  the  tongue-wrencher  (.^) ; how  shouldst  thou  be 
one  that  perisheth } up  let  the  Adityas,  the  Vasus  bear  thee,  up  let 
Indra-and-Agni,  for  thy  welfare. 

The  translation  implies  a bold  emendation  of  the  unintelligible  jihva  a barhis  to 
jihvdbarhds,  formed  like  muskdbarhds  |_at  iii.  9.  2 J ; Ludwig  has  a kindred  conjecture, 
a barhis  (aor.).  The  comm,  thinks  of  a demon’s  tongue  stretched  to  the  size  of  a 
barhis.  The  rendering  of  samhanu  agrees  with  that  of  the  Petersburg  Lexicon,  and 
w'ith  the  comm’s  first  gloss,  samhatadanta ; he  adds  as  an  alternative  samhatahanur 
jambho  'sthuladantah.  |_But  cf.  v.  28.  13  and  note.J  Ppp.  reads,  for  b,  md  jihva- 
caryah  prasuyus  kathdsya. 

17.  Up  hath  heaven,  up  hath  earth,  up  hath  Prajapati  caught  thee  ; up 
out  of  death  have  the  herbs,  with  Soma  for  their  king,  made  thee  pass. 

Put  after  vs.  20  in  Ppp.,  as  noted  above. 

18.  Be  this  man  just  here,  O gods  ; let  him  not  go  yonder  from  hence ; 
him  by  what  is  of  thousand-fold  might  do  we  make  pass  up  out  of  death. 

19.  I have  made  thee  pass  up  out  of  death  ; let  the  vigor-givers  blow 
together;  let  not  the  women  of  disheveled  locks,  let  not  the  evil-wailers, 
wail  for  thee. 

The  ‘ evil-wailers,’  perhaps  professional  lamenters  of  death  or  other  misfortune, 
appear  again  at  xi.  2.  ii.  The  comm.,  in  a,  has  apiparan,  which  SPP.,  without  suffi- 
cient reason,  is  inclined  to  regard  as  the  original  reading.  For  the  fuller  use  of  ‘ blow 
together,’ see  2.  4 below.  |_For  see  Bloomfield,  AJP.  xi.  339  ; Caland,  Todte^i- 

gebrduche,  Note  106*.  See  also  his  note  517.J 

20.  I have  taken,  I have  found  thee ; thou  hast  come  back  renewed ; 
whole-limbed  one ! I have  found  thy  whole  sight,  and  thy  whole  life-time. 

The  verse  is  RV.  x.  161.  5,  which  has  another  tvd  after  a 'hdrsam  in  a,  and  the  voc. 
punarnava  [_with  unlingualized  «J  at  end  of  b,  with  both  of  which  variants  the  comm, 
agrees,  while  Ppp.  also  gives  the  former.  |_For  the  lingualized  n,  see  Prat.  iii.  82.  J 

21.  It  hath  shone  out  for  thee ; it  hath  become  light;  darkness  hath 
departed  from  thee ; away  from  thee  we  set  down  death  [and]  perdition, 
away  the  ydksma. 

The  comm,  also  recognizes  vy  avdt  as  coming  from  root  vas  ‘ shine,’  glossing  it  with 
vyducchat : compare  tasmdi  vyduchat  PB.  xvi.  i.  i.  [For  the  form,  cf.  Gram.  § 890  a 
and  § 167.J 

[The  first  artha-sukta,  so  called  (see  above,  p.  472,  top),  ends  here.  The  quoted 
Anukr.  says  ekavihqaka7n  ihd  "dyatn  ucyate.  It  adds,  further,  suktaqaq  ca  gatiand 
pravartate.\  |_See  p.  cxl.J 


BOOK  VIII.  THE  ATHARVA-VEDA-SA!CIHITA. 


476 


viii.  2- 


2.  To  prolong  some  one’s  life. 

[Bradman.  — astdvin^akam.  drsy  (drtvy  7)  ayusyam.  trdistubham* : i,  2,j.bhurij ; j.  dstdra- 
paiikii ; 4.  prastdrapaiikti ; b.^  pathydpankti ; 8.  purastdj  jyotismati  jagati ; 9.  ^-p. 
jagati  ; 11.  vistdrapankti  ; 12.  purastddbrhatT ; 14.  g-av.  6-p.  jagati  ; ly.  pathydpankti  ; 
ig.  uparistddbrhati ; 21.  satahpankti ; 26.  dstdrapaiikti ; 22,  28.  purastddbrhati ; y,  10, 
ib-i8,  20,  2y-2y,  2'j.  anusUibh  (ij.  tripdt).~\ 

Found  also  in  Paipp.  xvi.,  all  but  the  last  verse,  and  with  9 before  8.  *|_Verse  13 
appears  to  be  the  one  upon  the  strength  of  which  the  Anukr.  declares  the  hymn  to  be 
iraistubham  (its  remaining  27  vss.  being  exceptions !);  and  even  this  is  no  real  tristubh. 
It  counts  indeed  44  (8  + 12:12  + 12)  and  might  be  called  purastdj  jyotismati.^ 

|_Vait.  uses  only  vs.  16:  see  under  16.  — The  uses  by  Kaug.  are  many.  For  the 
uses  of  this  hymn  with  h.  r,  see  introd.  to  h.  i.  Further,  in  the  name-giving  ceremony, 
it  is  used  (58.  14)  with  pouring  a continuous  stream  of  water  on  the  youth’s  right  hand ; 
and  this  is  followed  (58.  15)  by  the  binding  on  of  an  amulet  of  deodar  (see  note  to 
vs.  28  below);  and  the  use  of  vs.  16  is  especially  prescribed  (58.  17  : the  text  of  the 
sutra  in  the  comm,  differs  from  that  of  Bl.)  to  accompany  the  putting  a new  garment 
upon  him.  Vss.  12-13  are  prescribed  (97.  3)  in  case  of  family  quarrels  (see  also  note 
to  vs.  9 below)  ; vs.  14  (comm.,  14-15)  is  used  in  the  tonsure  ceremony  (54.  17)  ; and 
again  vs.  14  (comm.,  14-15),  on  the  child’s  first  going  out  of  the  house  (58.  18).  Vs.  17 
was  previously  prescribed  for  the  same  tonsure  ceremony  (53.19;  the  comm,  reads 
ksuram  abhyuksya  trih  pratndrsti)  on  sprinkling  and  wiping  the  razor ; and  the  same 
vs.  is  substituted  for  vi.  68.  3 by  the  Da^a  Karmani  in  the  same  ceremony  (53.  17  note)  ; 
furthermore,  it  is  used  at  the  beginning  of  the  ceremony  of  the  reception  of  the  Vedic 
student  (55.  3).  Vs.  18  (comm.,  18-19)  's  used  on  the  first  feeding  of  the  child  (with 
rice  and  barley;  58.  19);  and  vss.  20  and  22  on  his  “committal”  (58.  20,  21)  respec- 
tively “to  day  and  night”  and  “to  the  seasons.”  — Bloomfield  (note  to  58.  17)  cites  a 
passage  describing  the  four  “ committals  ” : i.  to  heaven  and  earth,  with  vss.  14-1 5 ; 
2.  to  rice  and  barley,  with  vss.  18-19  > 3-  to  day  and  night,  with  vs.  20 ; 4.  to  the  sea- 
sons, with  vs.  22.  — Finally,  the  comm,  regards  vs.  15  as  intended,  with  v.  i.  7 etc.,  at 
Kau9.  46.  1-3,  in  the  rite  against  false  accusation. J 

Translated:  Muir,  v.  447 ; Ludwig,  p.  496;  Henry,  4,  39;  Griffith,  i.  388 ; Bloom- 
field, 55,  573. 

1.  Take  thou  hold  on  this  bundle  (i*)  of  immortality  ; unsevered  length 
of  life  be  thine  ; I bring  back  thy  life,  [thy]  life-time  ; go  not  to  the 
welkin  (rdjas),  to  darkness  ; do  not  perish. 

SPP.  with  all  his  authorities  save  one  (which  has  j««-)  reads  qnustim  in  a,  and  this 
must  doubtless  be  regarded  as  the  true  AV.  text:  compare  iii.  17.2.  The  comm, 
glosses  it  here  prasniiti  ‘a  dripping  forth,’  and  then  explains  amrtasya  qnusti  as 
the  stream  of  water  which,  according  to  one  direction  in  Kaug.  (58.  14),  is  to  be  poured 
out  while  the  hymn  is  recited.  He  glosses  rajas  with  rdga,  and  explains  it  and  tamas 
as  the  two  familiar  so  called : it  is,  indeed,  a little  startling  to  find  the  two  names 

here  side  by  side. 

2.  Come  thou  hitherward  unto  the  light  of  the  living  ; I take  thee  in 
order  to  life  for  a hundred  autumns  ; loosening  down  the  fetters  of  death, 
imprecation,  I set  for  thee  further  a longer  life-time. 


477 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-Vlil.  2 


Some  of  SPP’s  mss.  accent  falsely  abhyihi  in  a.  Ppp-  transposes  the  order  of  c 
and  d.  and  reads  lokani  for  arvan  in  a. 

3.  From  the  wind  have  I found  thy  breath,  from  the  sun  I thy  sight ; 
what  is  thy  mind,  that  I maintain  in  thee  ; be  in  concord  with  thy  limbs  ; 
speak  with  thy  tongue,  not  babbling. 

The  comm,  reads  in  d viqvany^ais  and  alapan. 

4.  I blow  together  upon  thee  with  the  breath  of  bipeds  [and]  quad- 
rupeds as  upon  [new-]  born  fire  ; homage,  O death,  to  thy  sight,  homage 
to  thy  breath  have  I made. 

5.  Let  this  man  live;  let  him  not  die;  him  we  send  together;  I make 
a remedy  for  him  ; death,  do  not  slay  the  man. 

The  majority  of  the  mss.  (including  all  ours  save  Bp.O.)  leave  mrtyo  in  d accentless. 
LBoth  editions  read  mrtyo. \ 

6.  The  lively,  by-no-means-harming,  living  herb,  the  preserving,  over- 
powering, powerful,  do  I call  hither,  for  this  man’s  freedom  from  harm. 

[_Padas  a and  b are  repeated  at  viii.  7.  6.  J The  accent  of  the  two  participles  jivattdm 
and  trayamanam  seems  to  mark  them  as  appellatives  rather  than  proper  participles. 
A"aghdrisd,  like  naghamard,  seems  a fusion  of  the  phrase  na  gha  (or  gha)  risyali 
etc. ; the  pada-m%%.  chance  mostly  to  agree  in  the  frequent  error  of  reading  r for  ri 
{ttaghaorsam ; Bp.  orisani)  ; the  comm,  reads  and  explains  nagharusam,  taking  -gha- 
as  representing  root  han  : yasyah  kopo  'pi  na  ghdtakah  j he  regards  the  plant  intended 
as  the  pddid  (^Clypea  hernandifolia).  Ppp.  reads  naghdrisam,  adds  arundhatim  after 
sakasvatim  in  d,  and  has  hvaye  for  have.  The  long  i in  osadhim  is  expressly  taught 
by  Prat.  iii.  6 ; naghdrisdm  is  mentioned  in  the  introduction  to  the  fourth  chapter  (add. 
note  4,  at  II.  7). 

7.  Bless  thou  [him]  ; do  not  take  hold  ; let  him  loose  ; even  being 
thine,  let  him  be  one  of  completed  years  Q)  here  ; O Bhava-and-Carva, 
be  ye  gracious  ; yield  protection  ; driving  away  difficulty,  bestow  ye 
life-time. 

The  obscure  -hdyas  in  b is  translated  here  as  if  akin  with  hdya/ia  |_cf.  vs.  8 dj ; the 
comm,  glosses  sarvahdyas  with  sarvagati j the  Petersburg  Lexicons  conjecture  ‘ having 
complete  liveliness  or  power.’  For  sd7i,  the  comm,  reads  sam  [_and  joins  it  with  srjd., 
supplying  prdndis\. 

8.  Bless  thou  this  man,  O death  ; pity  him  ; let  him  go  up  from  here  ; 
unharmed,  whole-limbed,  well-hearing,  hundred-yeared  by  old  age,  let 
him  attain  enjoyment  with  himself. 

Ppp.  reads  him  for  'yam  in  b,  and  combines  in  d-e  -hdyand  "tin-.  The  comm,  para- 
phrases dttndnd  in  d with  ana?iydpeksah  san.  j^Read  as  8 + 1 1 ; 8 -f  8 -I-  8.  J 

9.  Let  the  missile  of  the  gods  avoid  thee  ; I make  thee  pass  from  the 
welkin  {rajas)  ; I have  made  thee  pass  up  out  of  death ; removing  afar 
the  flesh-eating  Agni,  I set  for  thee  an  enclosure  in  order  to  living. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


478 


viii.  2- 

The  comm,  reads  in  c nirauham j SPP.  follows  grammatical  rule  and  reads  -hah  jiv- 
this  time  |_cf.  note  to  i.  19.  4J  because  all  his  sathkitd-vn%%.  happen  to  agree  in  doing 
so ; some  of  ours,  however,  do  not.  The  comm,  explains  rdjasas  in  b as  ?nurchdlak- 
sandd  dvarandt.  |_At  97.  6,  Kau^.  gives  in  full,  for  use  in  case  of  a family  quarrel 
(cf.  above,  introd.),  a verse  whose  first  half  agrees  entirely  with  the  second  half  of  this.J 

10.  The  down-going  in  the  welkin,  not  to  be  ventured  down  upon, 
which  is  thine,  O death — from  that  road  defending  this  man,  we  make 
brdhmmi  a covering  {ydrman)  for  him. 

The  comm,  reads  in  b anavadhrsyam  j root  dhrs  + ava  is  found  only  in  these  two 
derivatives.  For  rajasdm  [_cf.  Gram.  § 1209  bj  Ppp.  has  raj  as  as  j the  comm,  simply 
paraphrases  the  former  by  rajomayam.  One  or  two  of  the  pada-mss.  (including  our 
Bp.)  leave  7nrtyo  unaccented  in  b ; Ppp.  elides  'nav-  after  it ; and,  in  c,  combines  pathdi 
‘‘math  (satisfying  the  meter). 

11.  I make  for  thee  breath-and-expiration,  old  age  as  [mode  of]  death, 
long  life-time,  welfare;  all  the  messengers  of  Yama,  sent  forth  by  Vivas- 
vant’s  son,  moving  about,  I drive  away. 

Ppp.  reads  in  b jard!>tr(yu»t,  and,  in  d,  caratd  "rdn  (i.e.  carata  drdd?)  apa. 

12.  Afar  niggardliness,  perdition,  away  seizure  {grdhi),  the  flesh-eating 
pigacds,  every  demon  that  is  of  evil  nature  — that  we  smite  away,  as  it 
were  into  darkness. 

Or  ‘ like  darkness.’  The  comm,  reads  in  b purogrdhUn,  and,  in  d,  eva  for  iva. 
Ppp.  has  tavdi  'va  for  tat  tama  iva.  ‘ Afar  ’ and  ‘ away  ’ in  a,  b anticipate  as  it  were 
the  ‘ we  smite  away  ’ of  d. 

13.  Thy  breath  I win  from  immortal  Agni,  from  long-lived  Jatavedas, 
that  thou  mayest  take  no  harm,  mayest  be  immortal  in  alliance  [with 
him]  : that  I make  for  thee ; let  that  prove  successful  for  thee. 

A number  of  the  mss.  (including  our  Bp.E.D.)  read  fsyds  in  c.  Ppp-  has  vanave 
for  va7tve  in  b,  TmAyatrd  at  beginning  of  C. 

14.  Let  hcaven-and-earth  be  propitious  to  thee,  not  distressing,  con- 
ferring fortune  abhigri)  \ let  the  sun  burn  weal  unto  thee;  let  the 
wind  blow  weal  to  thy  heart;  let  the  heavenly  waters,  rich  in  fatness 
(pdyas),  flow  propitious  upon  thee. 

Ppp.  combines  siiryd  "tapatu  in  c,  reads  ksara7iti  in  e,  and  adds  further  at  the  end 
qivds  te  sa7itv  osadliih.  The  comm,  gives  adhiqriydii  in  b,  glossing  it  with  p7'dptaqrike 
qrlprade. 

I 5.  Propitious  to  thee  be  the  herbs  ; I have  caught  thee  up  from  the 
lower  unto  the  upper  earth ; there  let  both  the  Adityas,  sun  and  moon, 
defend  thee. 

Ppp.  reads  d 'hdrisa77i  in  b,  and  ati  for  abhi  in  c,  and  combines  -77/asd  ubhd  at  the 
end. 


479 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-Vlil.  2 


1 6.  What  enveloping  {paridhdna)  garment  thou  hast,  what  inner  wrap 
{nivt)  thou  makest  for  thyself,  that  we  make  propitious  unto  thy  body ; 
be  it  not  harsh  to  thy  touch. 

SPP.  reads,  “with  all  his  authorities,”  ddrtiksnam  in  d.  Our  mss.  might  doubtless 
all  be  understood  in  the  same  way,  but  some  of  them  look  more  like  -dil-  or  -dn- ; -ru-, 
which  our  text  unfortunately  gives,  is  not  found  in  any ; neither  rukpm  nor  druksna 
appears  to  be  met  with  elsewhere;  the  comm,  glosses  with  ariiksam ; he  also  reads 
a^Hute  for  astu  te  at  the  end.  Ppp.  has  'duksanam.  LVait.  (lo.  6)  employs  the  vs.  in 
the  paqubandha  on  draping  the  sacrificial  post.J 

17.  In  that  with  a dangerous  marc dy ant)  very  sharp  {siitejas)  razor 

thou,  a hair-dresser,  shearest  hair  and  beard,  adorning  the  face,  do  not 
thou  steal  away  our  life-time. 

The  translation  given  implies  in  c the  reading  qinnbhan,  which,  it  can  hardly  be 
questioned,  is  the  true  one,  although  it  is  read  by  only  one  ms.  (our  W.)  and  by  Ppp. ; 
the  rest  of  our  mss.  all  have,  and  our  edition  with  them,  qiimbham.  SPP.  accepts  the 
unintelligible  ^libham,  with  the  comm.,  and  with,  as  he  reports,  the  majority  of  his 
authorities,  the  rest  reading,  like  ours,  qumbham ; the  comm,  explains  qtibham  with 
dipta/h  tejasvi  and  has  to  supply  after  it  kuru  to  make  any  sense.  Ppp.  further  reads 
-^maqru  in  b,  and  mai  'nam  for  md  nas  in  c.  According  to  the  distinct  direction  of 
the  Prat.  (ii.  76),  we  ought  to  read  aytis  prd  in  d,  and  its  authority  is  sufficient  to  estab- 
lish that  as  the  true  text,  against  both  the  editions;  half  SPP’s  authorities  give  it, 
though  only  one  of  ours  (R.)  ; on  such  a point  the  mss.  are  often  at  odds,  and  their  evi- 
dence of  little  weight.  The  verse  occurs  also  in  several  Grhya-Sutras,  AGS.  (i.  17.  t6)  ; 
PGS.  (ii.  I.  19),  and  HGS.  (i.  9.  16)  ; all  read  supeqasd  in  a;  in  b,  HGS.  has  vaptar, 
PGS.  vapati,  AGS.  and  PGS.  keqdn;  in  c,  the  two  latter  have  qunddhi  qiras,  HGS. 
varcayd  tnukham ; in  d,  AGS.  and  PGS.  give  asya  for  7ias ; all  have  dyuh  pra. 
LFound  also  MP.  ii.  i.  7:  see  also  MGS.  i.  21.  7 and  p.  153. J [^Cf.  Oldenberg,  IFA. 
vi.  184.J 

18.  Propitious  to  thee  be  rice  and  barley,  free  from  baldsa,  causing  no 
burning  (.?) ; these  drive  off  \.\\q ydkstna ; these  free  from  distress. 

Compare  Grohmann  in  Ind.  Stud.  ix.  399.  The  comm,  does  not  connect  abaldsdu 
with  baldsa,  but  regards  it  as  a-bala-asa,  and  glosses  it  with  qdrlrabalasyd  ’kseptdrdu. 
Adomadhati  (cf.  adomaddm,  vi.  63.  i,  and  note)  is  very  obscure;  Ppp.  reads  instead 
adhomadhau ; the  comm,  adomadhii,  glossing  it  with  upayogdnantaram  7nadhurdu. 
Ppp.  reads  yatas  for  etdu  in  both  c and  d,  and  follows  it  in  d by  t/iuhcata  f7td  'nhasah. 

19.  What  thou  eatest  {a^,  what  thou  drinkest,  of  grain,  milk  of  the 
plowing  — what  should  be  eaten,  what  should  not  be  eaten  — all  food  I 
make  for  thee  poisonless. 

The  comm,  reads  strangely  krchrdt  instead  of  krsyds  in  b. 

20.  Both  to  day  and  to  night,  to  them  both  we  commit  thee.  Defend 
ye  this  man  for  me  from  the  ardyas  that  seek  to  devour  [him]. 

Some  of  SPP’s  authorities,  also  the  comm,  and  Ppp.,  read  dadlwiasi  at  end  of  b. 
Ppp.  further  has  rdyebhyas  at  beginning  of  c,  and  7tas  (for  77te)  in  d.  The  comm, 
explains  ardyebhyas  as  = adha7tebhyo  dhaiiapahartrbhyo  vd. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


480 


viii.  2- 

2 1.  A hundred,  a myriad  years,  two  periods  {yugd),  three,  four,  we 
make  for  thee ; let  Indra-and-Agni,  let  all  the  gods,  approve  thee,  not 
showing  enmity. 

The  second  half-verse  is  i.  35.4  c,  d.  The  ‘periods’  here  are  not  at  all  likely  to  be 
those  of  the  later  chronology,  though  the  comm,  naturally  thinks  them  so.  |_ Alterna- 
tively, he  makes  yug£  = ‘ generations. ’J  Ppp-  has  santu  for  krnvias  in  b,  and  omits  te 
in  c.  y^e  pada-mss.  read  te : dnu  instead  of  te : dmi : compare  under  i.  35.  4.  |_We 
had  a satahpankti"  at  vi.  20.  3.J 

22.  Unto  autumn,  unto  winter,  unto  spring,  unto  summer,  we  commit 
thee ; [be]  the  rains  pleasant  to  thee,  in  which  the  herbs  grow. 

Ppp.  has  again  dadhmasi  in  b. 

23.  Death  is  master  of  bipeds;  death  is  master  of  quadrupeds;  from 
that  death,  lord  of  kine,  I bear  thee  up  ; LsoJ  do  thou  not  be  afraid. 

Ppp.  reads  for  d ud  dharami  sa  nia  mrta  [intending  mrthds  .?J. 

24.  Thou,  unharmed  one,  shalt  not  die ; thou  shalt  not  die,  be  not 
afraid;  [men]  die  not  there,  nor  go  to  lowest  darkness. 

Ppp.  gives  in  c pra  7niyante  — a better  reading,  as  rectifying  the  meter.  [Pada  b 
occurs  as  vs.  i a of  a khila  to  RV.  i.  19J,  with  the  two  clauses  inverted. J 

25.  Every  one,  verily,  lives  there  — ox,  horse,  man,  beast  — where 
this  charm  (brahman)  is  performed,  a defense  (paridhi)  unto  living. 

The  verse  has  a correspondent  in  TA.  (vi.  ii.  12),  but  with  a different  first  pada: 
TA.  makes  it  nd  vdl  tdtra  prd  miyate  (nearly  as  our  24  c in  Ppp.). 

26.  Let  it  protect  thee  from  thy  fellows,  from  witchcraft,  from  thy 
kinsmen ; be  thou  undying,  immortal,  surviving ; let  not  thy  life-breaths 
(dsu)  leave  thy  body. 

Ppp.  reads  sugantubhyas  at  end  of  b. 

27.  The  deaths  that  are  a hundred  and  one,  the  perditions  (ndstrd) 
that  are  to  be  over-passed  — from  that  let  the  gods  free  thee,  from  Agni 
Vaigvanara. 

Ppp.  reads  in  b nastrdtta  (-tu  ?)  jlvydh.  [See  note  to  iii.  1 1.  5 for  “ loi  deaths. ”J 

28.  Agni’s  body  art  thou,  successful  {pdrayism'i)  ; demon-slayer  art 
thou,  rival-slayer,  likewise  expeller  of  disease,  a remedy  putiidm  by 
name. 

Putiidru  is  (OB.)  Acacia  catechu  or  Pitms  deodora;  the  comm,  reads  piitadru  and 
does  not  attempt  [on  p.  S87J  to  identify  it.*  The  mss.  vary  between  -mi  and  -tius  at 
end  of  a;  our  edition  reads  -mis  (with  our  P.M;E.s.m.)  ; SPP.  adopts  -nii,  with  the 
great  majority  of  his  authorities;  the  comm,  has  -ttus j Ppp.,  as  noticed  above,  lacks 
this  verse.  There  is  little  to  choose  in  point  of  acceptability  between  the  two  readings. 
*[As  noted  in  the  introd.,  the  use  of  the  hymn  is  followed  in  Kauq.  58.  1 5 by  the  bind- 
ing on  of  putu-daru  (so  Bl’s  text,  with  the  variant  puta-\  in  citing  the  text,  at  p.  568, 


481 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  3 

comm,  has  putt-).  This  is  explained  by  Dag.  Kar.  as  an  “ amulet  of  deodar,”  devaciaru- 
mani;  and  so  Dar.  and  Keg.  to  8.  1 5,  and  comm.  p.  567  end.J 

|_  The  first  anuvaka,  2 hymns  and  49  verses,  ends  here.  The  quoted  Anukr.  (cf.  end 
of  h.  I ) says  adyasahitapn.\ 

3.  To  Agni : against  sorcerers  and  demons. 

\_Cdtana.  — sadviiifatn.  dgneyam.  trdistubham  : 7,  12,  14,  /j,  tj,2i.  bhurij ; 

2g.  y-p.  brhatigarbhd  jagatJ ; 22,  2J.  anustubh  ; 26.  gdya/ri.] 

Found  also  in  Paipp.  xvi.  (in  the  verse-order  1-4,  6,  5,7-14,  18,  15,  17,  16,  19-22,  24, 
26,  25,  23).  The  first  23  verses  are  (in  slightly  different  order*)  vss.  1-23  of  RV.  x.  87, 
and  most  of  them  are  found  in  no  other  text.  |_Cf.  Oldenberg,  Hymnen  des 

RV.  i.  246. J *|_Namely,  with  4 after  6,  with  17  and  18  inverted,  and  with  12  between 
21  and  22.J 

LKaug.  reckons  the  hymn  to  the  catana  hymns  (8.  25).  The  comm,  says  (p.  587, 
1.  18  ff.)  that  the  whole  anuvaka,  that  is  hymn  4 as  well  as  3,  is  to  be  used  in  a 
variety  of  practices,  which  he  details.  In  the  vaqa(^ainana  ceremony  (44.  16),  after  the 
victim’s  “breath  has  been  stopped”  with  ii.  34.  5,  the  performer  takes  his  place  at  her 
right  and  mutters  this  hymn.  Vs.  22  (not  21)  is  identical  with  vii.  71.  i,  which  was 
prescribed  at  2.  10  for  use  in  the  parvan  sacrifices,  to  accompany  the  carrying  of  fire 
thrice  about  the  offering.  Moreover,  verses  of  this  hymn  are  used  in  four  expiatory 
rites  as  follows:  vss.  15-18  accompany  an  oblation  (112.  i)  made  when  the  cows  give 
bloody  milk;  vs.  26  is  used  with  vi.  63.4  if  spontaneous  combustion  occurs  (46.23); 
and  the  same  vs.  is  used  (130.3)  when  there  appears  a bright  glow  without  any  fire; 
and  yet  again  (131.3),  when  the  fire  puffs  {^vasati').  Finally,  the  same  vs.  is  used  by 
\’ait.  (6.  1 1)  in  the  agtiyadheya  (with  vi.  19.  2 etc.)  with  an  offering  to  Agni  Quci.J 

Translated:  Henry,  7,  43;  Griffith,  i.  392. 

1 . I pour  ghee  upon  {d-glir)  the  vigorous  (ydjiti)  demon-slayer ; I go 
for  broadest  protection  to  the  friend ; Agni,  sharpened,  [is]  kindled  with 
acts  of  skill  k rat ti) ; let  him  by  day,  let  him  by  night,  protect  us  from 
harm. 

This  verse  is  found  further  in  TS.  (i.  2.  146)  ; neither  RV.  nor  TS.  offers  a variant 
reading. 

2.  Do  thou,  of  iron  tusks,  O Jatavedas,  kindled,  touch  the  sorcerers 
with  thy  flame  {arcis) ; take  hold  of  the  false-worshipers  with  thy  tongue ; 
cutting  off  (})  the  flesh-eaters,  shut  them  in  thy  mouth. 

The  comm,  reads  dhrstva  in  d,  paraphrasing  it  only  with  dharsitva.  RV.  has  'vrkivi, 
which  is  most  probably  to  be  referred  to  root  vrj.  Ppp.  has  datsvd  (for  dhatsvd). 

3.  Apply  both  thy  tusks,  thou  that  hast  them  in  both  jaws  {ubhaydvm), 
the  lower  one  and  the  upper,  being  harmful,  sharpened ; also  in  the 
atmosphere  go  about,  O Agni ; put  together  thy  grinders  upon  the 
sorcerers. 

RV.  reads  ddhstra  at  end  of  a,  and  rajan  for  ague  at  end  of  c.  Ppp.  has  dehy  |_in 
a,  apparently]  and  api  for  abhi  in  d. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


482 


viii.  3- 

4.  O Agni,  split  the  skin  of  the  sorcerer ; let  the  harmful  thunderbolt 
smite  him  with  flame  (haras)  ; crush  his  joints,  O Jatavedas  ; let  the  flesh- 
eating, flesh-craving  [onej  divide  him. 

RV.  (vs.  5 ; its  vs.  4 is  our  6)  reads  vrkndm  for  enam  at  the  end.  The  comm, 
understands  ‘ a wolf  or  the  like  ’ in  d,  and  takes  vi-ci  as  ‘ scatter  about,  dragging  him 
to  and  fro  to  eat  him.’  It  more  probably  refers  to  the  flesh-eating y\gni. 

5.  Wherever  now,  O Jatavedas,  thou  seest  a sorcerer  standing,  O Agni, 
or  also  moving,  also  flying  in  the  atmosphere,  him  [as]  archer,  pierce 
with  a shaft,  being  sharpened. 

RV.  (vs.  6)  has  a quite  different  c,  ydd  va  'ntdrikse  pathibhih  pdtantarn.  Ppp. 
(vs.  6)  reads  in  d viddhi  qarvd.  Many  mss.  (including  our  Bp.W.E.O.T.)  have  sdrva 
in  d. 

6.  By  sacrifices,  O Agni,  straightening  (sam-nam)  thine  arrows,  by 
speech  smearing  their  tips  with  thunderbolts  — with  them  pierce  in  the 
heart  the  sorcerers  ; break  back  (praticds)  their  arms. 

‘ By  sacrifices,’  ‘ by  speech  ’ — i.e.  in  virtue  of  our  offerings  and  praise.  RV.  (vs.  4) 
offers  no  variant ; Ppp-  (vs.  5)  reads  qalyam  in  b. 

7.  Both  those  that  are  seized  do  thou  win  (spf),  O Jatavedas,  and  also 
the  sorcerers  that  have  seized  with  spears ; do  thou,  O Agni,  first,  greatly 
gleaming,  smite  [him]  down  ; let  the  variegated  raw-flesh-eating  ksvihkds 
eat  him. 

This  verse  differs  somewhat,  and  inconsistently,  from  RV.,  which  has  alabdham  in  a, 
and,  without  utd,  dlebhdnat . . . yatudhanat  in  b,  giving  the  clear  sense  ‘ win  away  him 
that  is  seized  from  the  sorcerer  that  has  seized  him,’  and  agreeing  with  the  sing,  tdm  in  d. 
The  AV.  version  yields  no  acceptable  meaning ; and  most  of  the  samhiia-m%%.  read 
drabdham  in  a (including  our  P.M.W.I. : some  of  the  others  not  noted),  as  if  the  word 
were  after  all  a singular.  The  comm,  reads  ksvankds  in  d,  and  explains  it  simply  as 
paksivi^esds.  He  gives  a most  absurd  version  of  a,  b : ‘ protect  (us)  who  have  begun 
(to  praise  thee)  and  (slay)  with  spears  the  sorcerers  who  have  made  a noise  ’ ! LComm. 
seems  to  read  rebhdndn  and  to  take  it  from  root  ribh ; cf.  note  to  vs.  21.J  Ppp-  has 

our  version  of  a,  b,  except  that  it  reads  utd  "lab-  in  a,  and  omits  uta  in  b [i.e.,  if  I 

understand  R.,  it  appears  to  begin  b with  drebhdndh 

8.  Proclaim  thou  here  which  that  [is],  O Agni  — the  sorcerer  that  is 
doing  this;  him  take  hold  of  with  the  fuel,  O youngest  [god];  subject 
him  to  the  eye  of  the  men-watcher. 

RV.  inserts  another  at  beginning  of  b,  and  Ppp.  has  the  same.  The  comm,  reads 
krnosi  (explaining  it  |_alternativelyj  as  = krnoti)  at  end  of  b,  and  yavisthya  at  end 
of  c.  [Better,  perhaps,  in  a,  ‘ Proclaim  which  one  he  [is]  ’ etc.J 

9.  With  sharp  eye,  O Agni,  defend  thou  the  sacrifice ; conduct  it  for- 

ward to  the  Vasus,  O forethoughtful  one ; thee  that  art  harmful,  greatly 
gleaming  against  the  demons,  let  not  the  sorcerers  injure,  O men- 
watcher. 


483 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  3 

Ppp.  reads  hiiisra  at  beginning  of  c.  The  comm,  appears  to  regard  ab/ti^o^ucanam 
as  a compound. 

10.  A men-watcher,  do  thou  look  around  for  the  demon  among  the 

people  ; crush  back  his  three  points  {dgra)\  crush,  O Agni,  his 

ribs  with  flame  {haras) ; cut  up  threefold  the  root  of  the  sorcerer. 

The  comm,  attempts  no  explanation  of  the  ‘ three  points,’  but  simply  glosses  agra 
with  uparibhaga. 

1 1 . Let  the  sorcerer  thrice  come  within  thy  reach  Q.  prdsiti),  who,  O Agni, 
slays  truth  {rid)  with  untruth;  roaring  [at]  him  with  thy  flame  {arcis),  O 
Jatavedas,  do  thou  put  him  down  {ni-yuj)  before  the  eyes  of  the  singer. 

Our  nl yundhi  at  the  end  is  a weakened  corruption  of  RV'.  ;//  vrtidhi,  which  is  read 
also  by  Ppp.,  the  comm.,  and  one  of  SPP’s  authorities.  SPP.  yungdhi,  not  heed- 
ing the  rule  of  the  Prat.  (ii.  20)  to  the  contrary.  [^Cf.  his  bhangdhi  in  vs.  6.  And  in 
his  “Corrections”  to  vol.  ii.,  he  is  at  pains  thrice  to  correct  vrndhi  of  p.  71-2  to 
vrhgdhi.\  The  majority  of  the  mss.  (including  all  ours  save  D.R.p.m.K.)  accent  dgne 
in  b ; both  editions,  of  course,  emend  to  agne.  The  comm,  paraphrases  prdsitim  with 
jvaldm ; he  does  not  deign  to  add  any  explanation  to  sphurjdyan.  The  occurrence  of 
enam  in  d seems  to  require  us  to  regard  tdm  as  object  of  sphiirjdyan. 

12.  What,  O Agni,  the  pair  utter  in  curses  today,  what  harshness 
{trstd)  of  speech  the  reciters  {rebhd)  produce  : the  shaft  that  is  born  of 
fury  of  the  mind  — with  that  pierce  thou  the  sorcerers  in  the  heart. 

‘ That  ’ in  d is  fern.,  as  if  referring  to  the  ‘ shaft  ’ alone ; and  the  comm,  regards  a 
and  b as  describing  faults  caused  by  the  sorcerers,  which  Agni  is  to  requite  — which  is 
doubtless  the  true  connection.  Mithund  is  explained  as  = stripunsdu,  and  qapdtas  as 
= parasparam  akroqatas.  The  verse  is  RV.  vs.  13,  its  vs.  12  being  found  much  further 
on,  as  our  vs.  21.  Ppp.  again  reads  viddhi  for  vidhya  in  d. 

13.  Crush  away  the  sorcerers  with  heat ; crush  away,  O Agni,  the  demon 
with  flame  {hdras)  ; crush  away  with  burning  {arcis)  the  false-worshipers ; 
crush  away  the  greatly  gleaming  ones  that  feed  on  lives  {}  asuirp). 

RV.  (vs.  14)  is  quite  different  in  d ; pdra  'sutfpo  abhi  qd(^ucdnah.  The  comm,  para- 
phrases asuirpas  with  paraprdndir  dtmdtiath  iarpaymitah. 

14.  Let  the  gods  crush  away  today  the  wicked  one  {vrjind) ; let  [his] 
curses  sent  forth  go  back  upon  him  ; let  shafts  strike  {rch)  in  the  vitals 
him  who  steals  by  [magic]  speech  ; let  the  sorcerer  come  within  every 
one’s  reach. 

RV.  (vs.  15)  reads  trstas  (for  srstas)  at  end  of  b,  and  the  comm,  and  one  of  SPP’s 
authorities  have  the  same.  The  comm,  this  time  paraphrases  prdsitim  with  p7-akarsena 
abhibhavitrlm  hetim,  adding  as  alternative  agner  jvdldm. 

15.  The  sorcerer  that  smears  himself  {sam-ahj)  with  the  flesh  of  men, 
who  with  that  of  horses,  with  cattle,  who  bears  [off]  the  milk  of  the 
inviolable  [cow],  O Agni  — their  heads  cut  thou  into  with  flame. 

Ppp.  reads  bharata  in  c.  |_The  d^veyena  of  Aufrecht’s  RV.^  seems  to  be  a misprint.J 


BOOK  VIII.  THE  ATHARVA-VEDA-SAlilHITA. 


484 


viii.  3- 

16.  Let  the  sorcerers  bear  [off]  poison  of  the  kine ; let  them  of  evil 
courses  fall  under  the  wrath  of  Aditi ; let  god  Savitar  abandon  them  ; 
let  them  lose  their  share  of  the  herbs. 

‘ Lose  ’ : lit.  ‘ have  it  conquered  from  them.’  RV.  (vs.  18  ; RV.  inverts  the  order  of 
our  vss.  16  and  17)  reads  pibaiitu  for  bharantdm  (with  Ppp.)  in  a,  has  the  proper 
passive  form  vr<^cyantdm  in  b (Ppp.  has  mrddhyantdm),  and  leaves  enan  unlingualized 
in  c ; the  lingualization  in  our  text  is  by  Prat.  iii.  80,  where  the  commentary  quotes  this 
passage. 

17.  Yearly  [is]  the  milk  of  the  ruddy  [cow];  of  that  let  not  the  sor- 
cerer partake  (<7f),  O men-watcher ; whatever  one  [of  them],  O Agni, 
would  fain  enjoy  [irp)  the  beestings,  him  do  thou  pierce  back  in  the  vitals 
with  thy  burning  (arcis). 

Our  pada-itxi  divides  wrongly  ma  : agft  in  b ; RV.  has  the  true  reading,  ma  : aqit. 
RV.  also  has  7ndrman  at  the  end,  making  the  tristubh  verse  regular.  Ppp.  once  more 
reads  vidhi  (not  viddhi  this  time)  for  vidhya  in  d,  and  mannan  after  it. 

18.  From  of  old,  O Agni,  thou  killest  the  sorcerers;  the  demons  have 
not  conquered  thee  in  fights  ; burn  ujd  the  flesh-eaters  together  with  their 
dupes  Q murd) ; let  them  not  be  freed  from  thy  heavenly  missile. 

We  had  this  verse  above,  as  v.  29.  ii.  The  only  variant  in  the  version  of  RV. 
(vs.  19)  is  that,  in  c,  sahdtnurdn  is  put  after  d>m  daha;  |_so  also  SV.  i.  80,  which  has 
besides  kayadas  for  kraxyadas The  comm,  regards  -inUrdn  as  for  -iniildn,  and  ren- 
ders it  mulasahitdn  ‘ together  with  their  roots,’  and  it  is  perhaps  one  of  the  cases  con- 
templated by  Prat.  i.  66  — at  least,  the  commentary  there  quotes  this  passage  as  one  of 
the  instances  of  substitution  of  r for  / ; and  it  is  very  likely  that  the  tradition  is  right. 

19.  Do  thou,  O Agni,  from  below,  from  above,  do  thou  defend  us 
from  behind  and  from  in  front;  let  those  [flames]  of  thine,  unaging, 
extremely  hot,  greatly  paining,  burn  against  the  evil-plotter. 

RV.  (vs.  20)  reads  udaktdt  at  end  of  a,  and  td  for  tyd  in  c ; in  the  latter  case,  the 
comm,  does  the  same  ; he  supplies  sphulingds  as  the  missing  noun  in  c,  d.  An  accent- 
mark  has  dropped  out  in  our  edition  under  the  -du-  of  pat^cad  ntd  in  b. 

20.  From  behind,  in  front,  below,  and  above,  do  thou,  O Agni,  a poet, 
protect  us  about  with  poesy ; [as]  friend  a friend,  [as]  unaging  in  order 
to  old  age,  [as]  an  immortal  mortals,  do  thou  [protect]  us,  O Agni. 

RV.  (vs.  21 ) reads  again  udaktdt  for  utd  'ttarat  in  a,  also  rdjan  for  ague  at  end  of  b, 
and  sdkhe  at  beginning  of  c ; and  it  combines  -tnud'gne  between  c and  d.  The  comm, 
has  inartydn  in  d. 

2 1.  Set  thou  in  the  reciter,  O Agni,  that  eye  with  which  thou  seest 
the  hoof-breaking  sorcerers  ; Atharvan-like,  with  brightness  of  the  gods, 
scorch  (//y)  down  the  truth-damaging  fool  (acif). 

The  obscure  epithet  in  b is  divided  in  pada-\.^\\.  qapha°dr{tjah  (RV.  -jam,  and  later 
ydtudhanam').  The  comm,  is  in  part  obscure  : qaphdrujah  ^aphavat  (^aphdh  : fiakhd 
ity  arthah  j but  he  adds  as  alternative  atha  vd  pai^urftpadhdriitdm  qaphd  api 


485 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  3 

sambhavanti : lair  arujantl  'ti  qaphdrujah  ; i.ef  ‘ breaking  things  with  their  hoofs.’  The 
irregularity  of  meter  allows  us  to  suspect  the  tradition  of  the  word.  The  comm,  also 
strangely  explains  rebhe  as  qabdam  kur-i'ate  raksase  ! |_Root  ribh:  cf.  note  to  vs.  7.J 
Ppp.  reads  in  d aditi  for  acitam. 

The  verse  is  R\’.  vs.  1 2,  where  it  is  decidedly  better  in  place. 

22.  Thee  the  devout,  O Agni,  powerful  one,  would  we  fain  put  about 
us  [as]  a stronghold,  [thee]  of  daring  color,  day  by  day,  slayer  of  the 
destructive  one. 

We  have  had  this  verse  above,  as  vii.  71.  i ; for  its  different  correspondences  and 
variants,  see  the  note  at  that  place ; Lbut  Ppp.  here  ends  with  blianguravalam The 
comm.,  though  he  notes  it  as  ‘explained  above,’ goes  on  to  give  a new  explanation, 
curiously  accordant  with  and  yet  not  a little  different  from  the  other ; the  most  impor- 
tant point  of  difference  is  that,  in  explaining  pari  dhlmahi,  he  there  gave  us  our  choice 
between  parito  dharaydmah  and  paridhim  kurma/t,  while  here  he  gives  us  our  choice 
between  the  latter  and  dhydyemahi.  The  real  reason  of  the  repetition  probably  is  that 
he  this  time  reads  at  the  end  bhanguravatam , with  RV.  |^and  Ppp.J,  while  before  he 
had  no  variant  from  our  AV.  text.  l_Here  and  in  vs.  23,  W.  queries  his  version  of 
bhang-  as  he  did  at  vii.  71,  which  see.J 

23.  With  poison  smite  thou  back  the  destructive  ones,  the  demoniacs, 
O Agni,  with  keen  brightness  {gocis),  with  heat-pointed  flames  (arci). 

RV.  in  b lingualizes  the  particle  to  jwa,  and  reads  daha  for  jahi;  and  it  ends  d with 
rstlbhis  instead  of  the  anomalous  arcibhis.  Ppp.  has  in  c qukrena  instead  of  tigmena. 

The  R\’.  hymn  ends  with  four  anustubh  verses,  of  which  only  the  first  two  find  place 
thus  in  our  text. 

24.  With  great  light  Agni  shineth  out ; he  maketh  all  things  manifest 
by  his  greatness ; he  forceth  away  the  ill-conditioned  ungodly  wiles ; he 
sharpeneth  his  two  horns  to  gore  the  demons. 

All  the  authorities  read  at  the  end  viniksve,  and  even  the  comm,  is  with  them,  call- 
ing the  V a \’edic  accretion  {vakdropajanaq  chandasah).  RV.,  in  the  corresponding 
verse  (v.  2.  9 : repeated  without  variant  in  TS.  i.  2.  147),  has  vinikse,  which  our  edition 
reads  by  emendation,  SPP.  retaining  the  totally  inadmissible  v,  which  seems  to  have 
blundered  into  the  word  out  of  vi  niksva  in  the  following  verse.  RV.  (and  TS.)  has 
before  it  rdksase  (sing.). 

25.  The  two  horns  that  thou  hast,  O Jatavedas,  unaging,  of  keen 
thrust,  sharpened  by  devotion  (brahman)  — with  them  do  thou  gore, 
O Jatavedas,  the  attacking  enemy  (durhard),  the  advancing  kimtdin  with 
thy  flame  (arcis). 

At  the  end  of  this  verse,  niksva  seems  to  have  been  taken  for  a 2d  sing,  middle ; 
but  it  is  doubtless  a corruption*  for  7iiksa,  the  root  showing  an  <z-stem  elsewhere. 
Ppp.  avoids  the  error  by  reading  nrcaksah ; and  also  yaludhattant  for  arcisd  before  it, 
which  gets  rid  of  yet  another  difficulty  of  construction,  though  it  makes  the  irregular 
meter  yet  worse.  In  our  edition,  in  d,  the  accent-mark  which  should  stand  under  the 
do  of  jdtavedo  has  slipped  out  of  place  to  the  left,  under  ve.  *|_We  must  assume  that 
the  corruption  is  an  old  one  if  the  v of  viniksve  is  to  be  ascribed  to  it.  Since  the  forms 


viii.  3-  BOOK  VIII.  THE  ATHARVA-VEDA-SAICIHITA.  486 

from  stem  niksa-  are  so  few  (in  3 AV.  verses),  perhaps  we  might  after  all  assume  that 
this  is  a root-class  imperative,  niks-sva.\ 

26.  Agni  drives  off  the  demons,  he  of  bright  brightness,  immortal, 
bright,  purifying,  laudable. 

This  verse  is  RV.  vii.  15.  10,  and  is  found  also  in  TB.  (ii.  4.  i^)  and  MS.  (iv.  1 1.  5)  ; 
the  text  is  the  same  in  all.  |_Ritual  uses,  above. J 

|_Here  ends  the  third  artha-sukta  and  the  quoted  Anukr.  says  trtiyam  tu.\ 

4.  Against  sorcerers  and  demons:  to  Indra  and  Soma. 

\Citana. — pahcavingakam.  ma7itroktadevatyam.  jdgatam  : 8-14,  16,  ly,  ig,  33,  34. 
tristubh  ; 30,  3j.  bhurij ; 3y.  anustubk.~\ 

Found  also  in  Paipp.  xvi.  (with  exchange  of  order  between  4 and  5,  and  between  19 
and  20).  It  is,  with  no  change  of  order  of  verses,  and  with  only  few  and  insignificant 
variants,  RV.  vii.  104;  not  a verse  occurs  further  in  any  other  text,  so  far  as  known. 

|_No  ritual  use  of  the  hymn  is  prescribed  either  by  Kau^.  or  by  Vait.  But  the  comm, 
regards  this  hymn  as  used  with  the  preceding  one  in  a variety  of  practices ; see  h.  3.J 

Translated;  by  the  RV.  translators;  and  as  AV.  hymn  by  Henry,  10,  47;  Griffith, 

i.  396- 

1.  O Indra-and-Soma,  burn  the  demon,  oppress  {ubj)  [him];  put 
{arpay-)  down,  ye  two  bulls,  them  that  thrive  in  darkness ; crush  away, 
scorch  down  the  fools  {acit) ; slay,  push,  pin  {^d)  down  the  devourers. 

Tatnovfdh  may  be  (so  Ludwig)  ‘ increaser  of  darkness.’  The  comm,  has  nothing 
better  than  hms  to  suggest  for  ubj. 

2.  O Indra-and-Soma,  against  \ablii \ the  evil-plotter,  the  evil,  let  heat 
boil  all  up  \_sam-yas\  like  a fiery  pot ; assign  unavoidable  hate  unto  the 
brahman-hating,  flesh-eating  kimidin  of  terrible  aspect. 

The  construction  and  meaning  of  the  first  half-verse  are  doubtful ; the  comm,  glosses 
yayastu  with  gacchatu.  RV.  has  agtiivdfi  instead  of  -mati  in  b.  In  our  edition, 

the  accent-sign  which  should  stand  under  gfii  in  this  word  has  slipped  to  the  right, 
under  tudfi.  |_Here  W.  seems  to  take  sam  as  intensive  and  to  render  its  force  by  “all 
up.”  Neither  in  BR.  nor  in  the  Itidex  is  it  joined  withj/aj.-  but  cf.  sa/h-yasa.\ 

3.  O Indra-and-Soma,  pierce  ye  the  evil-doers  within  their  hiding- 
place  {vavrd),  in  untenable  darkness,  whence  there  shall  not  come  up 
again  any  one  soever  of  them  ; be  that  your  furious  might  unto  over- 
powering. 

RV.  reads  at  beginning  of  cydtha  na  'tah  pthi-.  In  our  edition  read  duskfto  in  a. 

4.  O Indra-and-Soma,  cause  to  roll  {vrt)  from  the  sky  the  deadly 
weapon,  from  the  earth  also,  a shattering  for  the  evil-plotter ; shape  out 
from  the  mountains  {pdrvatd)  the  noisy  one,  wherewith  ye  burn  down 
the  increasing  demon. 

The  comm,  glosses  svaryd  with  svarandrha.  Ppp.  has  the  easier  reading  pra 
haratatii  for  vartayaiam  in  a. 


487 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  4 

5.  O Indra-and-Soma,  cause  [it]  to  roll  forth  from  the  sky;  with  fire- 
heated,  stone-smiting,  unaging  heat-weapons  do  ye  pierce  the  devourers 
in  the  abyss ; let  them  go  to  silence. 

Ppp.  reads  divas  for  yuvam  in  b ; the  comm,  has  in  d nihsvaram,  which  would  be 
a good  reading,  but  is  against  the  pada-X&isXs  of  both  RV\  and  AV.  (^niosvardm). 

6.  O Indra-and-Soma,  be  there  about  you  on  all  sides  this  prayer 
{inati),  as  a girth  [about]  two  vigorous  (ydjtn)  horses,  the  invocation 
(JiStra)  that  I send  forth  to  you  with  wisdom  ; these  acts  of  worship 
(brahman)  quicken  ye  like  two  lords  of  men. 

RV.  reads  in  d nrpdtl  'va,  as  the  meter  demands,  and  so  do  our  P.M.W.R.T.K.  and 
part  of  SPP’s  authorities,  also  the  comm.,  and  Ppp.,  and  this  is,  almost  beyond  ques- 
tion, the  true  text;  but  SPP.  adopts  in  his  edition  nrpdtl  iva,  with  the  remainder  (a 
majority)  of  his  samhita  authorities.  The  pada-reading  is  probably  nrpdtl  ivi  'ti 
nrpdtloiva,  as  all  the  pada-m%?,.  except  our  Bp.  (both  copies)  appear  to  read,  and  as 
the  RV.  pada  reads;  but  we  should  altogether  expect  nrpdtl  'vi  'ti  nrpdtloiva,  as 
Bp.  reads.  The  anomaly  of  the  addition  of  Iti  after  iva  instead  of  after  nrpdtl  (first 
time)  is  noted  in  Prat.  i.  82  c ; the  Prat,  takes  no  notice  of  the  exceptional  combina- 
tion z/r/a/f — which  is,  to  be  sure,  an  argument  against  its  right  to  stand  in  the 
samhitd-\.^r^\.•.  see  note  to  Prat.  iii.  33.  The  retention  of  dental  n in  hindmi  2dX.tr  pari 
is  prescribed  by  Prat.  iii.  88.  Ppp-  reads  instead  pra  hinomi.  ^Cf.  Geldner,  Ved. 
Stud.  ii.  134.J 

7.  Remember  ye  with  [your]  rapid  courses ; smite  the  haters,  the 
destructive  demoniacs ; O Indra-and-Soma,  let  there  not  be  ease  (sugd) 
for  the  evil-doer,  the  hater  that  at  any  time  vexes  me. 

RV.  reads,  in  d,  nas  for  ma,  and  druha  for  druhus.  Ppp.  ends  with  (for  abhi . . .) 
api  ka  cid  ud  iihuh.  The  retention  of  dental  s in  prdti  s/nar-  is  by  Prat.  ii.  102  ; the 
passage  is  there  quoted  in  the  commentary.  Our  comm,  glosses  tujayadbhis  with  bala- 
vadbhis,  and  attenuates  the  difficult  prati  smaretham  Xo  prati  gacchatam. 

8.  Whoever  reviles  with  untrue  speeches  me  walking  with  simple  mind 
— like  waters  grasped  with  the  fist,  let  the  speaker  of  what  is  not  be 
[himself]  non-existent,  O Indra. 

The  comm,  glosses  abhicdste  with  abhiqdpath  karoti.  The  long  initial  vowel  of 
asaias  (p.  dsatak)  is  by  Prat.  iii.  21,  iv.  90;  the  passage  is  there  quoted. 

9.  They  who  distract  (vi-hr)  with  [their]  courses  him  of  simple  intent, 
or  who  spoil  at  their  will  (svadhdbhis)  what  is  excellent  — let  Soma  either 
deliver  them  up  to  the  serpent,  or  let  him  set  them  in  the  lap  of  perdition. 

The  comm,  declares  svadha  in  b an  anna?tdma,  and  renders  svadhabhis  by  a7inair 
nimittabhiitaih,  ‘ for  food  ’ ! An  accent-mark  is  wanting  in  our  text  over  the  ya  of 
dusdyanti  in  b. 

10.  Whoever,  O Agni,  tries  to  harm  our  taste  of  drink,  of  horses,  of 
kine,  whoever  of  our  bodies  — let  the  enemy,  the  thief,  the  theft-committer, 
go  to  want  (dabhrd) ; let  him  be  degraded  with  self  and  with  posterity. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


488 


viii.  4- 

RV.  reads  in  bj'o  dqvanam  y6  gdvam,  and  the  comm,  does  the  same.  |_But  SPP. 
reports  that  Sayana’s  text  reads  b ye  aq.  ye  g.  yas  t.\  A number  of  our  mss. 

(P.M.W.R.K.)  read  vi  for  ni  at  beginning  of  d,  but  SPP.  reports  no  such  variant 
among  his  authorities.  The  form  sd  after  here  is  not  quoted  in  the  Prat,  commen- 
tary. l_Join  nas  rather  with  the  genitives  of  a and  b?J 

11.  Be  he  far  away,  with  self  and  with  posterity,  be  he  beneath  all 
the  three  earths,  let  his  glory  dry  up,  ye  gods,  who  by  day  and  who  by 
night  tries  to  harm  me. 

RV.  reads  in  d nas  instead  of  md. 

12.  It  is  easy  of  understanding  for  a knowing  man  {jdna)  [that]  true 
and  untrue  words  (vdcas)  are  at  variance ; of  them  what  is  true,  which- 
ever is  more  right,  that  Soma  verily  favors  ; he  smites  the  untrue. 

Ppp.  reads  pasprqate  at  end  of  b. 

13.  Soma  by  no  means  furthers  the  wicked  [man],  nor  the  kshatriya 
who  maintains  [anything]  falsely ; he  smites  the  demon  ; he  smites  the 
speaker  of  untruth;  both  lie  within  reach  of  Indra. 

14.  If  I am  one  of  false  gods,  or  if  I put  upon  (J.  api-uh)  the  gods  what 
is  vain,  O Agni  — why  art  thou  angry  with  us,  O Jatavedas  } let  them  of 
hateful  speech  obtain  (sac)  misery  of  thee. 

RV.  reads  asa  instead  of  dsmz  at  end  of  a.  The  comm,  renders  /e  in  d as  if  it  were 
(dj-  for  the  difficult  apy-UJid  he  gives  simply  vahami  (7nogham  vyariJtatit  devan  stota- 
vydn  yasiavydng  ca  apyuhe  vahami). 

15.  May  I die  today  if  I am  a sorcerer,  or  if  I have  burnt  (tap)  a man’s 
lifetime ; then  let  him  be  divided  from  ten  heroes  who  vainly  says  to  me 
“ thou  sorcerer.” 

The  comm,  glosses  virdis  with  putrais,  which  is  probably  its  virtual  meaning ; ‘ may 
he  lose  ten  heroic  sons.’  Our/art’ij-text  differs  from' that  of  RV.  by  dividing  da^d°bhih 
in  c.  Ppp.  mvids  paurusasya  in  b. 

16.  Whoever  to  me  that  am  no  sorcerer  (dydtu)  says  “thou  sorcerer,” 
or  whatever  demoniac  says  “I  am  pure  (^lici)”  — let  Indra  smite  him 
with  a great  deadly  weapon  ; may  he  fall  lowest  of  every  creature. 

Ayaiu  doubtless  literally  ‘ that  have  no  yatii  or  familiar  demon  ’ (though  the  proper 
accent  in  such  case  would  be  ayd(ii),  opposite  oi ydtnmdnt  ‘possessing  such  ^.yaiii,'  or 
yatudhana  ‘ holding  or  containing  such.’ 

17.  She  who  goes  forth  in  the  night  like  an  owl  (}),  hateful,  hiding 
herself  away — may  she  fall  down  into  an  endless  hole  (vavrd) ; let  the 
[pressing-]  stones  smite  the  demoniacs  with  [their]  noises. 

RV.  again  (as  in  7 d)  reads  druha  for  druhus  in  b ; also  vavrait  ananiah  dva  in  c. 
Ppp.  reads  duhas  in  b;  and  the  comm,  has  npa  instead  of  apa.  He  glosses  khargdtd 
with  nlftkl. 


489 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  4 

18.  Scatter  yourselves,  O Maruts,  among  the  people  {viksi'i)-,  seek, 
seize,  crush  {sam-pis)  the  demoniacs,  who,  becoming  birds,  fly  in  the 
nights,  or  who  have  put  defilements  (ripas)  on  the  heavenly  sacrifice. 

RV.  has  bhutvi  in  c.  SPP.  reads  ijcchaia  in  a,  because  the  great  majority  of  his 
authorities  give  it.  This  is  contrary  to  the  established  usage  of  both  RV'.  and  AV.  (but 
in  accordance  with  that  of  SV'.),  although  in  nearly  every  such  case  a part  of  the  mss. 
lengthen  the  vowel ; part  of  ours  do  the  same  here,  as  elsewhere.  The  comm,  glosses 
ripas  with  hitisds;  and  dadhire  with  dhdrayanti  ! 

19.  Cause  the  stone  to  roll  forth  from  the  sky,  O Indra  ; [it,]  sharpened 
by  Soma,  do  thou  wholly  sharpen,  O liberal  one  ; from  before,  from  away, 
from  below,  from  above,  do  thou  smite  upon  the  demoniacs  with  a 
mountain. 

RV.  reads  in  a after  divd^  and  some  of  SPP’s  authorities  do  the  same.  RV.  has 
also  praktdd  dpaktad  and  ttdaktdd  in  c ; the  directions  admit  also  of  being  understood 
as  from  east,  west,  south,  and  north. 

20.  Here  fly  these  dog-sorcerers  {qvdydtu) ; Indra  the  unharmable  they 
the  harm-seeking  seek  to  harm ; the  mighty  one  {pakrd)  sharpens  his 
deadly  weapon  for  the  treacherous  ones  {piginia)  ; now  may  he  let  fly 
{stj)  the  thunderbolt  at  the  sorcerers  [ydtuifidnt). 

The  epithets  like  qvdydtu  in  this  verse  and  below  in  vs.  22  seem  by  their  accent  (and 
by  comparison  with  ydtumdnt  and  yatudhana)  to  signify  strictly  ‘ one  having  a dog 
(etc.)  for  his  familiar  demon.’  The  comm,  glosses  with  qvariipadhdrinah  qvasahitd 
[yd'\.  Ppp.  combines  at  end  of  b -vo  adabhyam. 

21.  Indra  was  the  crusher-away  of  the  familiar  demons  [ydtt'i),  of  the 
oblation-disturbers,  of  them  who  strive  to  win  upon  [it] ; let  the  mighty 
one  (cakrd)  attack  them  that  are  demoniacs  as  an  ax  the  woods,  splitting 
[them]  like  vessels. 

RV.  reads  eti  in  d,  and  no  small  share  of  the  AV.  mss.  (the  majority  of  SPP’s)  do 
the  same  (including  our  P.s.m.I.D.R.p.m.Kp.) ; both  editions  give  etu.  The  AV. 
pada-X^nX,  like  the  RV.,  divides  and  accents  in  b abhi : davivdsatdm.  The  Petersburg 
Lexicons  treat  the  abhi  as  if  in  direct  combination  with  the  participle ; and  they  trans- 
late ‘approach  with  hostile  intent,’  which  is  highly  arbitrary.  The  comm,  gives  no  aid, 
rendering  simply  abhimttkham  gacchatdm.  Ppp.  reads  in  b -matinam.  |_\V.  would 
probably  have  changed  “ crusher-away  ” to  “ demolisher  ” on  the  revision. J 

22.  The  owl-sorcerer,  the  owlet-(.^)sorcerer  smite  thou,  the  dog-sorcerer 
and  the  cuckoo-sorcerer,  the  eagle-(.^  J■^(/>^^r«a-)sorcerer  and  the  vulture- 
sorcerer — do  thou  destroy  {pra-tnpi)  the  demon,  O Indra,  as  if  with  a 
mill-stone. 

As  to  the  renderings  of  these  various  names  for  sorcerers,  see  under  vs.  20.  For 
^tiquliika-  Ppp.  has  quliika-,  the  comm,  qiquluka-.  The  translation  of  it  is  a mere 
guess,  to  avoid  transferring  the  word. 


Vlll.  4- 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


490 


23.  Let  not  the  sorcerous  demon  reach  us  ; let  the  kimldins  that  are 
paired  fade  away ; let  the  earth  protect  us  from  earthly  distress,  let  the 
atmosphere  protect  us  from  heavenly. 

RV.  reads,  in  a,  b,  yatumavatam  dpo  'chatu  mithuna  ya  kifnidijia.  Ppp.  has 
kimidinam.  The  comm,  glosses  apo  'chantu  with  simple  apa  gacchantu.  The  pada- 
division  of  ydt-  in  a is  ydtuamavat  both  in  AV.  and  in  RV. ; the  word  is  the  subject  of 
Prat.  iv.  8. 

24.  O Indra,  smite  the  man  sorcerer,  likewise  the  woman  |_who  isj  pre- 
vailing with  magic  (indya) ; let  the  neckless  false-worshipers  vanish 

rd)  ] let  them  not  see  the  sun  moving  upward. 

The  obscure  rdantu  in  c is  glossed  by  the  comm,  with  naqyantu  j Ppp.  reads  rujanta 
instead.  Qaqadandjn  the  comm,  explains  as  = hmsatim. 

25.  Look  thou  on;  look  abroad;  O Soma,  Indra  also,  watch  ye;  hurl 
ye  the  deadly  weapon  at  the  demons,  the  thunderbolt  at  the  sorcerers 
{ydtumdnt). 

|_Here  ends  the  second  aniivaka,  with  2 hymns  and  51  verses.  The  quoted  Anukr. 
says  turiyam  dhur  iha  pancavinqakam.\ 

5.  Against  witchcraft  etc. : with  an  amulet. 

\_Qukra.  — dvdvinfam.  krtyddusanadevatyam  uta  mantroktadevatyam.  dnustubham  ; i.upari- 
stddbrhati  ; 2-3-p-  virddgdyatri ; j.  4-p.  bhurigjagatt  ; j.  samstdrapankti  bhurij ; 6.  upari- 
stddbrhati ; "j,  8.  kakummatl ; g.  4-p.  puraskrti  jagati  ; 10.  iristtibh  ; i j . pathydpankti ; 
14.  g-av.  b-p.  jagati ; ig.  pu?-astddbrhati ; ig.  jagatXgarbhd  tristubh  ; 20.  virddgarbkd* 
prastdrapankti  ; 2i.  pardvirdt  trisUtbh  ; 22.  j-av.  p-p.  virddgarbkd  bhurik  fakvari.'] 

Found  also  (except  vs.  18)  in  Paipp.  xvi.  *|_The  Berlin  ms.  reads  -garbhd  "s/dra-, 
which  is  more  nearly  right. J 

l_Kau9.  uses  the  hymn,  with  iii.  5 etc.,  to  accompany  the  binding  on  of  an  amulet  in 
a rite  (19.  22)  for  general  prosperity  ; and  again,  with  ii.  ii  etc.,  in  a rite  (39-7)  against 
witchcraft.  It  is  reckoned  (note  to  19.  1)  to  the  pus/i'ka  viantras.  To  the  svastyayana 
gana  (note  to  25.  36)  are  reckoned  vs.  18  (not  15  : and  probably  not  xix.  20.  4,  which 
has  the  same  pratlka  as  18)  and  its  fellow  vs.  19;  and  to  the  abhaya  gana  (note  to 
16.  8),  vs.  22.  The  comm,  cites  from  Naks.  Kalpa  (19)  the  use  of  the  hymn  in  a mahd- 
called  rdudrl.  Vait.  passes  the  hymn  unnoticed. J 

Translated:  Henry,  14,  50;  Griffith,  i.  400 ; Bloomfield,  79,  575. 

1.  This  reverting  amulet,  a hero,  is  bound  on  a hero;  heroic,  rival- 
slaying, true  hero,  a very  propitious  protection. 

The  comm,  calls  the  amulet  iilakavrksanirniita,  thus  |_cf.  comm,  to  vss.  4,  8J  iden- 
tifying tilaka  and  srdktya.  Ppp.  omits  our  b and  the  first  words  of  our  c,  reading  as 
its  b sapatnahas  suvlrah  : Xhtn  panpdnak  etc. 

2.  This  amulet,  rival-slaying,  having  excellent  heroes,  powerful,  vigor- 
ous, overpowering,  formidable,  a hero,  goes  to  meet  the  witchcrafts,  spoil- 
ing [them]. 

Ppp.  reads  eiu  in  c. 


491 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  5 

3.  With  this  amulet  Indra  smote  Vritra  ; with  this  he,  being  filled  with 
wisdom,  ruined  the  Asuras ; with  this  he  conquered  both,  heaven-and- 
earth  here ; with  this  he  conquered  the  four  directions. 

Ppp.  reads,  for  c,  anena  dyavaprthivt  ubhe  ajayat. 

4.  This  amulet  of  sraktyd,  back-turning,  reverting,  forcible,  remover 
of  scorners,  controlling  — let  it  protect  us  on  all  sides. 

Ppp.  reads  manis  again  for  vaqi  in  c ; also  viqvatas  at  the  end. 

5.  This  Agni  says,  this  also  Soma  says,  this  Brihaspati,  Savitar,  Indra  ; 
let  these  gods,  my  representatives  {purohita),  drive  the  witchcrafts  back- 
ward with  the  reverters. 

In  this  verse  and  the  next,  Ppp.  has  the  better  reading  pratisarena  for  -rais  in  d. 
The  first  half-verse  is  found  again  below  as  xix.  24.  8 c,  d.  |_Cf.  also  MS.  i.  5.  3.  The 
first  pada  recurs  at  xvi.  9.  2.  J 

6.  I interpose  heaven-and-earth,  also  the  day,  also  the  sun ; let 
these  gods,  my  representatives,  drive  the  witchcrafts  backward  with  the 
reverters. 

‘ Interpose’  — i.e.  between  me  and  what  I dread.  Ppp.  pratisarena  in  d,  as  noted 
above ; also,  for  b,  utdi  'va  brahmanaspatim ; and,  at  beginning  of  c,  te  te  devas  pti-. 

7.  The  people  who  make  the  amulet  of  sraktyd  their  defenses  — like 
the  sun  ascending  the  sky,  it,  controlling,  drives  away  the  witchcrafts. 

Ppp.  puts  iva  after  divam  in  c. 

8.  By  the  amulet  of  sraktyd,  as  by  a seer  {rsi)  full  of  wisdom,  I have 
conquered  all  fighters;  I smite  away  the  scorners,  the  demoniacs. 

9.  The  witchcrafts  that  are  of  the  Angirases,  the  witchcrafts  that  are 
of  the  Asuras,  the  witchcrafts  that  are  self-made,  and  those  that  are 
brought  by  others  — let  these,  of  both  kinds,  go  away  to  the  distances, 
across  ninety  navigable  [streams]. 

‘ Self-made  ’ {svayamkrta),  doubtless  ‘ made  by  ourselves  the  comm,  so  understands. 
‘Navigable’  — i.e.  not  to  be  crossed  without  the  help  of  a boat.  SPP’s  mss.  do  not 
punctuate  between  b and  c,  but  the  comm,  does  so,  like  our  edition.  Ppp.  combines 
krtyd  "iigirasir,  has  for  \i  yah  krtyd  "surir  uta  (the  addition  rectifying  the  meter),  and 
combines  in  f navy  a 'tij  and  in  c it  puts_y(lf  after  krtyds. 

10.  On  this  man  let  the  gods  bind  the  amulet  [as]  defense  : [namely,] 
Indra,  Vishnu,  Savitar,  Rudra,  Agni,  Prajapati,  Parameshthin,  Viraj, 
Vaigvanara,  and  all  the  seers. 

|_For  a somewhat  similar  combination  of  names,  cf.  iv.  ii.  7.J 

11.  Thou  art  the  chief  {uttamd)  of  herbs,  as  the  ox  of  moving  crea- 
tures {jdgat),  as  the  tiger  of  wild  beasts  {gvdpad) ; whom  we  sought,  him 
have  we  found,  a watcher  near  at  hand  {}). 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


492 


viii.  5- 

The  mark  of  division  in  this  verse  is  badly  placed  in  our  edition ; it  should  be  after 
qvdpaddm  iva,  as  in  the  mss.  |_and  SPP’s  edition J.  SPP.  reads  at  the  end,  with  all  the 
mss.,  dntitam  j the  comm,  this  time  (cf.  the  note  to  vi.  4.  2)  gives  us  our  choice  between 
taking  it  as  one  word  (=  atyantasamnihitaui)  or  two  (=  tarn  eva  an  tike)  ; Ppp.  avoids 
the  difficulty  by  reading  instead  adhruvam.  To  me  the  emendation  to  d?iii  tdm  seems 
unacceptable.  The  comm,  reads  before  \X pratispd(^ina7n.  Prat.  iii.  10  notes  the  double 
form  qvdpad  and  qvapad.  The  first  three  padas  are  found  again  below  as  xix.  39.  4 a, 

b,  c ; the  irregular  uitamds  instead  of  tiUama  seems  due  to  the  influence  of  the  two 
masculine  nouns  in  the  double  comparison. 

12.  He  verily  becomes  a tiger,  likewise  a lion,  likewise  a bull,  likewise 
a lessener  of  rivals,  who  bears  this  amulet. 

‘ Lessener’  — lit’ly  ‘one  who  makes  lean  ’ ; but,  though  all  the  mss.  and  both  edirions 
have  -kdr<^ana,  it  can  hardly  be  otherwise  than  a misreading  for  -kdrsana,  which  the 
comm,  gives.  Ppp-  has  a wholly  different  c,  sarvd  digo  vi  rajati  (as  our  13  c),  and  so 
deprives  us  of  its  witness. 

13.  Not  Apsarases  smite  him,  not  Gandharvas,  not  mortals;  he  reigns 
over  {vi-rdj)  all  the  quarters  who  bears  this  amulet. 

14.  Kagyapa  created  thee;  Kagyapa  collected  thee;  Indra  bore  thee 
in  human  wise(.^);  bearing  [thee],  he  conquered  in  the  conflict  (.^) ; the 
amulet,  of  thousand-fold  might,  the  gods  made  their  defense. 

The  obscure  7nanuse,  in  c,  the  comm,  explains  as  (_a  collectivej  = 777d7msesu  77iadhye; 
he  reads  in  d sa7/iqresa7ie,  which  is  much  more  acceptable ; one  is  inclined  also  to  con- 
jecture sa77tqresi7io  'jayat.  Ppp.  brings  no  help,  only  reading  abadliTiata  for  akr7ivata 
at  the  end. 

LThe  comm,  reckons  our  e,  f as  a separate  verse,  the  5th  of  his  “ decad,”  thus  making 
this  “ decad  ” come  out  with  13  vss.  (instead  of  22  — 10  = 12,  as  in  the  Berlin  ed.).J 

15.  Whoever  with  witchcrafts,  whoever  with  consecrations,  whoever 
with  sacrifices  desires  to  slay  thee  — him  do  thou,  O Indra,  smite  back 
with  the  hundred-jointed  thunderbolt. 

The  omission  of  the  second  iva  would  rectify  the  meter  of  a. 

16.  Let  this  back-turning,  forcible,  all-conquering  amulet  verily  defend 
[our]  progeny  and  riches,  a very  propitious  protection. 

Ppp.  reads  sahasv&7i  instead  of  ojasvd/i  in  b.  Our  text  should,  for  consistency,  read 
6jasvd7ti  s-. 

17.  Freedom  from  rivals  for  us  below,  freedom  from  rivals  for  us 
above,  freedom  from  rivals  for  us  behind,  O Indra,  light  in  front  make 
thou,  O hero. 

Or  the  directions  may  be  understood  as  south,  north,  west,  and  east.  Ppp.  has,  for 

c,  i7tdra  piqdca7h  7tas  paqcdt. 

18.  A defense  for  me  [be]  heaven-and-earth,  a defense  the  day,  a 
defense  the  sun,  a defense  for  me  both  Indra  and  Agni ; a defense  let 
Dhatar  assign  {dha)  to  me. 


493 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  6 


Compare  AQS.  i.  2.  i [_and  ApQS.  xiv.  26.  ij  with  a,  b;  both  substitute  agnis  for 
ahar.  The  verse,  as  noted  above,  is  wantinsj  in  I’pp.  The  comm,  omits  me  in  c. 
The  first  half-verse  occurs  again  as  xi.x.  20.  4 a,  b. 

19.  Indra-and-Agni’s  abundant  formidable  defense,  which  not  all  the 
gods  together  pierce  through  — let  that,  being  great,  save  my  body  on  all 
sides,  that  I may  be  long-lived,  attaining  old  age. 

With  d compare  \’S.  xxxiv.  52  d,  which  differs  from  it  only  by  reading  at  the  end 
the  irregular  form  dsam.  Ppp.  has  te  for  me  in  c,  andaj«/  in  d Lthough  the  pronoun 
calls  for  asas\. 

20.  The  divine  amulet  hath  ascended  me,  in  order  to  great  unharm- 
edness ; enter  ye  together  unto  this  post  {1  mctlii),  body-protecting,  thrice- 
defending,  in  order  to  vigor  (ojas). 

Ppp.  reads  /7’S  instead  of  md  in  a,  and  enyam  instead  of  methim  in  c.  The  comm, 
questions  whether  mahydi  in  b means  mahatydi  or  mahyam!  The  difficult  and  doubt- 
ful second  half-verse  puzzles  him  (as  us)  greatly:  first  he  regards  ‘men’  as  addressed 
{Jie  narah),  and  takes  methi  as  ‘ a stirrer-up,  a destroyer  of  enemies,’  or  alternatively 
as  a post  in  a threshing  floor  {^methl  khale  yatho  'cchird  vartata  evam  ayam  apl  'ti ; 
or,  secondly,  the  gods  are  addressed,  and  methi  means  an  amulet  representing  such  a 
post  (jnethisthdniyam  manini). 

21.  In  this  let  Indra  deposit  manliness  ; this,  O gods,  enter  ye  together 
unto,  in  order  to  long  life-time  of  a hundred  autumns  ; that  he  may  be 
long-lived,  attaining  old  age. 

[With  d,  cf.  MP.  ii.  I.  3 d.J 

22.  Giver  of  welfare,  lord  of  the  people,  Vritra-slayer,  masterful 
remover  of  scorners,  let  Indra  bind  [for  theej  the  amulet,  [he]  that  has 
conquered,  is  unconquered,  soma-drinking,  fearless-making  bull ; let  him 
defend  thee  on  all  sides,  by  day  and  by  night  on  all  sides. 

The  majority  of  mss.  (nearly  all  SPP’s)  put  no  pause  at  the  end  of  d (after  apard- 
jitah).  The  first  two  padas  are  nearly  the  same  with  i.  21.  i a,  b,  above  (and  with  other 
texts : see  the  note  to  that  verse).  Ppp.  omits  a,  b,  and  reads  (better)  sarvadd  instead 
of  sarvatas  at  end  of  f.  ]_An  accent-mark  is  lacking  under'the  so  of  somapah.\ 

|_Here  ends  the  fifth  artha-sukta.  The  quoted  Anukr.  says  pahcame.] 

|_Here  also  ends  the  prapdthaka.\ 

6.  To  guard  a pregnant  woman  from  demons. 

\Mdtrndman.  — sadvihfam.  mdtrndmddevaiyam  uta  mantroktadevatyam.  dnustubham  : s.pitra- 
stddbrhatl ; 10.  y-av.  b-p.jagatl;  ii,  12,  14,  16.  paihydpaiikti ; jy.  y-av.  j-p.  fakvarX 
brdhmanaspatyd  ; if.  tathd  jagatii] 

Found  also  in  Paipp.  xvi.,  [_but  with  vs.  8 before  7,  vs.  15  between  ii  and  12,  and 
vs.  24  between  13  and  14J. 

[_The  hymn  is  reckoned  by  Kaug.  (8.24),  with  ii.  2 (which  see)  and  vi.  iii,  to  the 
mdtrndmdni.  It  is  employed  in  the  slmanta  rite  (35.  20)  in  the  eighth  month  of  a 
woman’s  pregnancy  with  binding  on  an  amulet  “ as  specified  in  the  text  ” (cf.  vs.  20)  : 


viii.  6- 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


494 


Dar.  and  Ke^.  and  comm.  (p.  636*,  p.  648®)  say  an  amulet  of  white  and  yellow 
mustard ; the  Ath.  Paddh.  seems  to  prescribe  a “ talisman  in  the  form  of  a doll  made 
of  red  and  yellow  mustard  plants  ” (?)  and  reaching  from  the  woman’s  neck  to  her  navel. 
In  Darila’s  note  on  the  same  passage  (35.  20),  vs.  18  is  specially  cited  for  the  same  rite. 
The  hymn  is  not  noticed  by  Vait.J 

Translated:  Weber,  Ind.  Stud.  v.  251;  Ludwig,  p.  523;  Henry,  17,  54;  Griffith, 
i.  403. 

1.  The  two  spouse-finders  which  thy  mother  rubbed  up  for  thee  when 
born  (fern.) — for  them  \Jdtra\  let  not  the  ill-named  one  be  greedy,  the 
alih^a  nor  the  vatsdpa  (calf-drinker  or  -protector.?). 

Weber  (and  Zimmer  after  him:  p.  321)  conjectures  that  the  two  ‘winners  of  a 
husband  ’ are  the  breasts,  and  that  the  reference  is  to  the  ceremonious  washing  of  the 
young  child.  The  numerous  names  of  evil  beings  in  the  hymn  are  in  good  part  unknown 
elsewhere  and  untranslatable ; of  some  of  them  tentative  versions  can  be  added  in 
parenthesis.  The  comm,  reads  aliqas  in  d,  and  explains  it  as  ali  -I-  Iqa  [^taking  ali  as 
diseases  (or  deities  representing  them)  that  fly  about  like  beesj. 

2.  Paldla  (straw)  and  anupaldla  (after-straw),  qdrku,  koka  (cuckoo), 
malimlucd  (robber),  palijaka,  the  entwiner  (agrdsa),  the  wrap-garmented, 
the  bear-necked,  the  winking  one. 

Ppp.  reads  qulkam  for  qarkum  in  a ; in  b,  malimrtam  palltakam  j in  c,  a^lesam,  and 
adds  [_cf.  vss.  5,  23  J at  the  end  muskayor  apa  hanmasi  ‘ we  smite  away  in  pudenda  ' 
which  gives  a construction  to  the  accusatives  of  which  our  text  is  alone  made  up.  The 
comm,  gives  in  \>  palicakam ; he  supplies  7idt^aya>ni  to  govern  the  accusatives. 

3.  Approach  (sani-vrt)  thou  not ; creep  thou  not  on ; creep  not  down 
between  the  thighs ; I make  for  her  a remedy,  the  bajd,  expeller  of  the 
ill-named. 

Ppp.  reads  javam  instead  of  bajatn  in  d.  The  comm,  identifies  baja  with  the  white 
mustard  ((vetasarsapa)  [_see  introd.J. 

4.  Both  the  ill-named  and  the  well-named  — both  seek  approach 
(sathvrt) ; the  niggards  {ardya)  we  smite  away ; let  the  well-named  seek 
what  is  woman’s  {strdmci). 

Ppp.  reads  icchatatn  at  end  of  b,  and  omits  the  second  half-verse.  The  comm, 
explains  sirdinam  as  striydh  sambandhy  angath  strlsamuha>h  vd ; he  takes  -ndntan 
from  root  tiam.  The  ti  of  durndtnan  is  prescribed  by  Prat.  iii.  84. 

5.  The  dsiira  that  is  black,  hairy,  tuft-born,  also  snouted  (tutidikd)  — the 
niggards  we  smite  away  from  her  pudenda,  from  her  buttocks  (bJidhsas). 

Ppp.  reads,  in  c,  d,  asyd  bhatisaso  muskayor  apa  |_cf.  vss.  2,  23 J. 

6.  The  after-snuffling,  fore-feeling,  and  the  much-licking  flesh-eater, 
the  niggards,  the  dog-^’A/t/wi',  hath  the  brown  bajd  made  to  disappear. 

Ppp.  reads,  for  c,  rdyaq  qttkaskinath  ; the  comm,  has  ca  kiskinas  (for  qvakis-') ; and 
he  explains  kiskin  to  mean  either  ‘uttering  the  sound  kis  kis,'  or  ‘constantly  injuring’ 
(from  the  root  kisk). 


495 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  6 


7.  He  who  lies  with  (tii-pad)  thee  in  sleep,  having  become  [like]  a 
brother  and  like  a father  — them,  eunuch-formed,  tiara-decked  {tirlijn), 
let  the  bajd  force  (sa/i)  from  here. 

Tirltin  = ‘ womanish,’  as  wearing  a distinctive  woman’s  head-dress ; the  comm.,  how- 
ever, paraphrases  the  word  with  antardhanena  'tatah,  as  if  from  iirah  atin  / I’pp.  puts 
the  verse  after  vs.  8,  and  reads  suptam  for  svapne  in  a,  and,  in  c,  d,  vajas  (atii  . . . 
klibarupam  kiritinam.  (_Cf.  R\L  x.  162.  5-6  with  our  vss.  7-8. J 

8.  He  who  surprises  (tsar)  thee  sleeping,  who  tries  to  harm  thee  wak- 
ing— them  the  circling  (pari-kram)  sun  hath  made  to  vanish  away  like  a 
shadow. 

Both  translators  understand  the  second  half-verse  to  mean  ‘ them  hath  the  baja  made 
to  vanish,  as  the  sun  the  shadow,’  and  the  comm,  takes  it  in  the  same  way ; but,  though 
that  may  be  the  virtual  sense,  it  is  not  what  the  line  actually  says.  Bpp.  reads,  in  a, 
suptam  chinatti,  with  ca  for  tva  in  b.  The  comm,  has  carati  instead  of  tsarati  in  a. 
Nearly  all  our  mss.  (all  save  D.R.)  read  jagratim  at  end  of  b,  but  SPP.  strangely 
reports  no  such  variant  from  any  of  his  authorities. 

9.  Whoever  makes  this  woman  one  having  a dead  child  (-vatsd),  or  a 
miscarriage,  him,  O herb,  do  thou  make  disappear,  lustful  l_accusativej 
for  her,  slippery. 

The  last  pada  is  very  obscure  and  doubtful,  and  quite  otherwise  understood  by  the 
translators;  the  version  given  follows  the  Petersburg  Lexicon.  The  comm,  interprets 
kamalam  by  garbhadvaram,  and  ahjivam  by  abhivyaktimad  mlaksanopetatn  va,  and 
supplies  to  them  kuru.  Ppp.  reads  instead  kamalavam  dyuvamj  it  also  reverses  the 
order  of  mrtdvatsam  and  dvatokdm  in  a,  b.  Ahjivdm  (p.  anjiavdm)  is  quoted  under 
Prat.  iv.  18  as  an  example  of  a word  made  with  a taddhita-^M^r.  beginning  with  v. 

*10.  They  who  dance  around  the  dwellings  in  the  evening,  mak- 

ing donkey-noises  — they  that  [are]  kttsUlas  (granaries)  and  kuksilds 
(paunchy),  exalted  (kakubhd),  karihnas,  srimas  — these,  O Ijerb,  with  thy 
smell  do  thou  make  to  disappear  scattered. 

One  or  two  of  our  mss.  (as  of  SPP's)  read  strftnah  (I.)  or  srmdh  (W.)  at  end  of  d, 
or  omit  the  visarga  before  it  (M.s.m.W.O.).  Ppp-  reads,  for  c,  d,  knquld yaq  ca  kuksitld 
kakubhd  svarasd  (-ramd  ?)  sumd ; the  comm.,  for  the  last  two  words,  has  kharumdh 
qrumdh  j he  interprets  kiisulds  as  kusiildkrtayas,  kuksilds  as  brhatkuksayas,  and  kaku- 
bhds  as  arjunai'rksavad  bhayamkardkrtayas.  [_Over  “ exalted  ” W.  has  interlined 
“humped?”  As  for  srlma,  cf.  srma  in  OB.J 

11.  The  kuktindhas,  the  kukhrabhas,  that  bear  skins  (krtti),  pelts 
Q durqd),  dancing  on  like  impotent  men,  that  make  a noise  in  the  forest 
— them  we  make  disappear  from  here. 

Ppp.  reads  kakundhds  kariirabhds  krtydir  duriqdni  bibhrati : klivdi  'va  pr.  ghosdm 
ye  kurvate  vane.  The  comm,  has  krkandhdh  kukttravdk  krtydir  dnsydni. 

12.  They  who  do  not  endure  yonder  sun,  burning  down  from  the  sky, 
the  niggards,  buck-clothed,  ill-smelling,  red-mouthed,  the  tndkakas,  we 
make  to  disappear. 


viii.  6- 


BOOK  VIII.  THE  ATHARVA-VEDA-SAKIHITA. 


496 


Ppp.  reads  in  c ray  dm  vastavdsino,  and,  in  e,  mrsakdn  for  makakdn.  In  basta- 
vdsin,  Weber  understands -z'aj/w  as  ‘smelling,’  the  Petersburg  Lexicons  (also  Ludwig 
alternatively)  as  ‘ bleating  ’ (for  -vdqin')  ; the  comm,  avicarmavasandn.  |_For  the  verse- 
sequence  in  Ppp.,  see  above. J 

13.  They  who,  putting  their  excessive  self  on  the  shoulder,  carry  [it], 
thrusters-forth  of  women’s  hips  — O Indra,  make  the  demons  disappear. 

The  comm,  has  several  different  explanations  of  the  first  half-verse,  the  translators 
as  many  more ; a literal  rendering  seems  admissible  enough.  Ppp.  reads  for  b ahtm 
fnddhdya  bibhrati. 

14.  They  who  go  before  a woman,  bearing  horris  (pi.)  in  the  hand, 
stayers  in  the  oven,  laughing  out,  who  make  light  in  the  tuft  — them  we 
make  to  disappear  from  here. 

All  our  mss.,  and  nearly  all  those  of  SPP.,  read  badhvas  in  a,  and  our  edition  follows 
them.  SPP.  gives  in  his  text  vadhvas,  with  the  commentator.  In  c,  he  adopts  dpdke- 
sfhds,  with  a small  minority  of  his  mss.,  and  directly  against  Prat.  ii.  94,  which  prescribes 
-sthas.  One  would  like  to  emend  to  apdk-  ‘ standing  aloof.’ 

15.  Of  whom  the  front-feet  are  behind,  the  heels  in  front,  the  faces  in 
front,  who  are  threshing-floor-born,  dung-smoke-born,  who  are  7crtindas 
and  matmatds,  pot-testicled,  aydcus  (impotent  1)  — these  from  her,  O Brah- 
manaspati,  do  thou  make  to  disappear  by  attention  pratibodhd). 

Ppp.  reads  in  c qdkadh-,  in  d ye  ca  mayyajd,  and  in  e combines  -skd  'ydq-.  Some  of 
our  mss.  (Bp.P.M.W.),  as  of  SPP’s,  read  mukhdh  at  end  of  b.  The  comm,  has,  for  d, 
arundd  ye  ca  mut/nutdky  he  explains  aydqavas  by  ayo  vdyur  vdyuvad  d^ugdminah. 

16.  With  eyes  cast  about,  not  looking  forward  (}  dpracankaqd),  women- 
less  be  the  eunuchs;  make  to  fall  down,  O remedy,  him  who,  not  her 
husband,  tries  to  approach  this  woman  that  has  a husband. 

The  comm,  reads  in  a pracankaqds,  and  strangely  explains  it  [_alternativelyj  as 
= prakstnorupradeqds ; iox  pandagds  in  b he  has  pannagds  (^pddena  na  gacchantah^  ; 
lor  pddaya  in  c,  pdiaya.  Ppp.  gives  in  e svapati. 

17.  The  bristling,  hermit-haired,  grinding  up,  much  handling  one, 
hastening  up,  copper-colored,  snouted  {}  ttmddla)  and  qdluda,  pierce  thou 
forth  with  the  foot,  with  the  heel,  as  a kicking  cow  a pot. 

Doubtless  the  concluding  word  should  be  spandana,  as  given  by  SPP.,  in  accordance, 
as  he  claims,  with  all  but  two  of  his  authorities.  The  mss.  are  always  so  careless  and 
untrustworthy  in  their  distinction  of  sp  and  sy  that  it  must  be  the  sense  rather  than  their 
testimony  that  decides  in  any  case  which  is  the  true  reading.  Ppp.  appears  to  have 
syandand.  The  combination  uphantam  (p.  tipaaisantam  : Ppp.  upcqantam')  is  accord- 
ing to  Prat,  iii.52;  the  passage  is  quoted  in  the  commentary  to  that  rule;  the  comm. 
[_and  his  textj  read  here  updis-.  The  comm,  also  has  qd/adam  (Ppp.  qdludham')  in  d. 
and  takes vidhya  pravrddki)  in  e zs  pravfdkya,  gerund.  Further,  he  has 

prdsydt  instead  of  pdrsnyd,  and,  at  the  end,  spandandt.  His  verse-division  is  different 
from  ours,  as  he  reckons  e.  f to  vs.  18.  He  explains  marfmrqayn  in  b as  = punahpunar 
mrqantam.  Ppp.  has,  for  udumbalam  tundelam,  adaram  sulatundenam. 


497 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  6 


1 8.  Whoever  shall  handle  thy  embryo,  or  shall  make  it  born  dead  — 
let  the  brown  one,  with  formidable  bow,  make  him  pierced  to  the  heart. 

The  comm,  explain.s  prati  7nrqat  hy  pidayet.  The  d of  hrdayavtdham,  and  its  non- 
division pada-XtyX,  are  the  subject  of  Prat.  iii.  3,  iv.  68.  |_Delete  the  accent  mark 
under  tu  in  d.J 

19.  They  who  suddenly  make  die  those  that  are  born,  [who]  lie  by  the 
bearing  [women]  — the  Gandharvas,  woman-seekers  (.^),  let  the  brown 
one  drive,  as  the  wind  a cloud. 

Ppp.  begins  sto  j-,  and  ends  abhrdi  vdtdi  'va  rdjatu.  The  comm,  e.xplains  amno- 
jdtdti  as  = ardhotpatnian.  The  Prat.,  ii.  52,  expressly  prescribes  that  the  final  of 
anindh  is  not  |_convertible  intoj  r — which  seems  a plain  acknowledgment  that  at  a later 
period  the  word  was  treated  as  being  amndr. 

20.  Let  [her]  maintain  what  is  left(.^);  what  is  set,  let  not  that  fall 
down ; let  the  two  formidable  remedies,  to  be  borne  in  the  under  garment, 
defend  thine  embryo. 

Parisrstatn  in  a is  very  hard  to  deal  with,  both  on  account  of  the  meaning  and 
because  combinations  of  root  srj  with  pari  are  hardly  met  with ; the  Pet.  Lexicon  sug- 
gests emendation  to  -qristam  ; as  both  Ppp.  and  the  comm,  have  -qistam,  I have  taken 
the  liberty  of  so  translating.  The  comm,  paraphrases  it  by  homddiviniyogdva(;istath 
sarsapadvayam  |_see  the  introductionj  and  makes  it  the  object  of  dharayatu.  Ppp. 
also  rt2iAs  yujyata»i  lor  yad  dhitani  in  b,  and,  at  the  end,  nivabhdryaydii.  |_\Vhitney 
queries  for  a : ‘ Let  what  is  wreathed  about  (^pari-srj)  maintain.’  This  might  refer  to 
bandages  swathed  around,  to  support  the  abdomen.  In  b,  hitd>n  would  refer  to  the 
embryo  (cf.  dhata  dadhatu  etc.),  and  dva  padi  to  untimely  delivery  (cf.  i.  u.  4-6). J 

2 1.  From  the  rim-nosed,  the  tahgalva,  the  shady  (?  c/idyaka)  and 
naked,  from  the  kiniidin,  let  the  brown  one  protect  thee  about  for 
progeny,  for  husband. 

Or  chdyaka  may  come  from  root  chd,  and  so  signify  ‘ tearing  ’ or  the  like  ; the  comm, 
reads  instead  sdyakdt.  Ppp.  has  at  the  heginning  pavdi/iasd  taii-. 

22.  From  the  two-mouthed,  the  four-eyed,  the  five-footed,  the  finger- 
less one,  from  the  much  twining  twiner  (yrntd)  that  creeps  forth  upon 
[one],  do  thou  protect  [her]  about. 

All  the  pada-xo's.s.  most  absurdly  divide  anatnogurek  at  end  of  b;  SPP.  properly 
emends  to  anangureh,  but  why  “ w'ith  Sayana  ” is  not  evident;  Ppp.  reads  ananguleh  ; 
and  further  has,  in  c,  vrddhad  adhi pra-.  SPP.  seems  to  regard  the  comm,  as  reading 
abhiprasarpatah . 

23.  They  who  eat  raw  meat,  and  who  the  flesh  of  men,  the  hairy  ones 
[that]  devour  embryos  — them  we  make  to  disappear  from  here. 

Ppp.  combines  at  the  hegmrdng yd" matn,  and  has  in  place  of  our  d ’rdyd/i  ^combined 
ke(^avdrdydn\  asyd  bhahsaso  muskayor  apa  hantnasi  (as  in  its  version  of  our  5 c,  d — 
cf.  2).  The /rt^/i2-reading  keqaovah  is  quoted  in  the  commentary  to  Prat.  iv.  18. 


viii.  6-  BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA.  498 

24.  They  that  creep  away  from  the  sun,  as  a daughter-in-law  away  from 
her  father-in-law  — let  both  bajd  and  pingd  pierce  in  into  their  heart. 

Pari  in  a,  though  compounded  with  the  verb,  has  the  value  of  a strengthener  of  the 
ablative  sense  of  siiryat,  as  ddhi  in  b of  that  of  qvdqurat.  |_Cf.  Geldner,  Ved.  Stud. 
i.  270.J 

25.  Pingd,  defend  thou  [the  child]  in  process  of  birth  ; let  them  not 
make  the  male  female;  let  not  the  egg-eaters  injure  the  embryos;  drive 
thou  the  kimidins  from  here. 

In  b,  lit’ly  ‘ not  make  the  man  a woman.’  Ppp-  puts  the  md  pumansam. 

26.  Childlessness,  still-birth,  also  crying,  guilt  (aghd),  barrenness 

avayd)  — that  do  thou  attach  to  [our]  enemy  {dpriya),  as  if  having 

made  a garland  from  a tree. 

Ppp.  reads,  in  a,  b,  martavatsam  aindbhrogham  agham  dnayam.  The  comm,  has,  for 
agJiam  dvayam,  aghavdvayam,  and  paraphrases  it  with  aghdnd7ii  pdpd7id)k  tatphala- 
bk7ltd7id7h  duhkhd7id7k  vd  'sakrd  vaya7ia7/i.  It  is  curious  that  both  d-vaya7/i  and 
77idrta-vatsa7/i  are  quoted  in  the  commentaj-y  to  Prat.  iv.  18,  as  if  their  second  member 
were  ‘a  taddhita  beginning  with  v.'  — [_Cf.  MB.  i.  i.  14  ; MP.  i.4.  i i.J 

LHere  ends  the  third  a7iuvdka,  with  2 hymns  and  48  verses.  It  is  also  the  end  of 
the  sixth  artha-sickta,  which  begins  ■withyd7e  te.  The  quoted  Anukr.  saysjaw  te.^ 

From  this  point  on,  the  commentary  is  wanting  until  the  beginning  of  book  xi. 

7.  To  the  plants : for  some  one’s  restoration  to  health. 

\_Atha7-va7t.  — asidvinfakam.*  bhdisajydyusyam  7tla  77tatitroktdiisadhidevatdkatn.  d/iustubhar/i  : 
2.  Jiparistdd  bhurig  brkati ; j.  puraustiih  ; 4.  yp.  pard7tusUib  atijagati ; j,  6.  pathydpankti 
{6.  virddgarbhd  bhurij) ; g.  2-p.  d>-ct  bhurig  anustubh  ; 10.  pathydpankti ; i2.  y-p.  virdd 
atifakvart  ; 14.  uparistdti  7ticrd  brhatl ; \ 2y.  pathydpankti ; 26.  nicrt ; 28.  bhurij.'] 

Found  also  in  Paipp.  xvi.  |_with  verses  16-19  in  the  order  16,  18,  19,  17J.  *|_The 
mss.  have  sdsfdvit'i^akattt.]  fLThe  Anukr.  omits  the  definition  of  vss.  15  {tristubli) 
and  24  {6-p.  jagati').\ 

|_Used  by  Kaug.  in  a remedial  rite  (26.  33,  40,  note),  “ with  a gilt  and  lacquered 
amulet  made  [cf.  introd.  to  AV.  ii.  9]  of  splinters  of  ten  kinds  of  trees  ” (Keg.,  p.  327^=), 
against  all  diseases.  In  the  putksavana,  vs.  27  accompanies  (note  to  35.6)  the  giving 
of  food  to  the  pregnant  woman.  Vait.  prescribes  the  hymn  for  use  in  the  sduirdt/tatti 
rite  (30.  6)  when  the  priest  mixes  herbs  with  the  surd.\ 

Translated:  Ludwig,  p.  504;  Henry,  20,  58;  Griffith,  i.408;  Bloomfield,  41,  578. 

1.  Those  that  are  brown,  and  that  are  bright  {^itkrd),  the  red  and  the 
spotted,  the  swarthy,  the  black  herbs  — all  [of  them]  do  we  address 
[acha-d-vad). 

2.  Let  them  save  {ird)  this  man  from  ihc  ydksttia  sent  by  the  gods  — 
the  plants  of  which  heaven  has  been  the  father,  earth  the  mother,  ocean 
the  root. 

The  second  half-verse  was  found  above,  as  iii.  23.  6 a,  b.  This  time  it  is  also  in  Ppp. 
In  c,  dydtis  is  read  by  VV.I.R.T.  We  should  expect purusatti  in  a. 


499 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  7 

3.  Waters  [were]  the  beginning,  heavenly  herbs  ; they  have  made  dis- 
appear from  every  limb  thy  sinful  {enasyd)  ydkpna. 

The  fir.st  pada  is  a fragment,  in  meter  and  in  construction ; the  omission  of  dgram 
would  fairly  rectify  both.  As  in  sundry  other  like  cases,  most  of  the  mss.  read  at  the 
end  aninaqam  (or  -faw)  ; only  P.M.W.  have  -gafi. 

4.  The  spreading,  the  bushy,  the  one-spathed,  the  extending  herbs  do 
I address ; those  rich  in  shoots,  jointed  {kandin),  that  have  spreading 
branches  (inqdkha) ; I call  for  thee  the  plants  that  belong  to  all  the  gods, 
formidable,  giving  life  to  men. 

VifdMa  might  also  signify  ‘ branchless.’  Ppp.  reads  in  a-b  ekaqrngas  pradhanvatir. 

5.  What  power  [is]  yours,  ye  powerful  ones,  [what]  heroism  and  what 
strength  [is]  yours,  therewith,  O herbs,  free  ye  this  man  from  this 
ydksma;  now  {dtho)  do  I make  a remedy. 

The  last  pada  is  wanting  in  Ppp. 

6.  The  lively,  by-no-means-harming,  living  herb,  the  non-obstructing, 
up-guiding,  flourishing  (> pusyd)  one,  rich  in  sweets,  do  I call  hither,  for 
this  man’s  freedom  from  harm. 

Compare  2.  6,  with  which  this  agrees  in  the  first  tw'O  padas  and  in  most  of  the  last 
two.  The  mss.  again  are  much  at  variance  as  to  the  reading  of  nagharisam ; Bp.P. 
M.p.m.E.p.m.O.  read  [Bp.  with  -gha-\  nagharsam.  [Ppp.  reads  iiaghdrisam  (as  does 
Berlin  ed.)  and  omits  iha  and  pada  e.  J The  omission  of  the  obscure  pusyam  would 
rectify  the  meter ; the  Pet.  Lexx.  regard  the  word  as  proper  name  of  a plant. 

7.  Let  the  forethoughtful  ones  come  hither,  allies  (mcdhi)  of  my  spell 
(vdcas),  that  we  may  make  this  man  pass  forth  out  of  difficulty. 

Read  medlnlr  in  b (two  accent-signs  slipped  out  of  place  leftward). 

8.  Food  of  fire,  embryo  of  the  waters,  they  that  grow  up  renewed, 
fixed,  thousand-named  — be  they  remedial  [when]  brought. 

9.  Wrapped  in  dvakd,  water-natured,  let  the  herbs,  sharp-horned, 
thrust  away  difficulty. 

Literally,  ‘ having  the  avakd  as  foetal  envelop.’ 

10.  Releasing,  free  from  Varuna,  formidable,  that  are  poison-spoiling, 
also  i^^7/a.y(2-dispelling,  and  that  are  witchcraft-spoiling  — let  those  herbs 
come  hither. 

‘ Free  from  Varuna  ’ : i.e.,  doubtless,  ‘freeing  from  the  bonds  of  Varuna,’  with  which 
he  visits  guilt  on  the  guilty.  Ppp.  reads  in  c-d  balasana(^inl  raksondqanis  krtydd-. 
Read  in  our  text  krtyddusaniq  (for  -yad-)  in  d. 

11.  Let  the  purchased,  very  powerful  plants  that  are  praised  save  in 
this  village  cow,  horse,  man,  beast. 

Ppp.  prefixes  an  additional  pada  to  each  half-verse:  qivas  ie  sant%>  osadhir  apak-\ 
and  apd  sarasvati  jyestham  irdy-. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


500 


viii.  7- 

12.  Rich  in  sweets  the  root,  rich  in  sweets  the  tip  of  them,  rich  in 
sweets  was  the  middle  of  the  plants ; rich  in  sweets  the  leaf,  rich  in 
sweets  the  flower  of  them  ; partaking  of  sweet,  a drink  of  nectar  {ainrtd)y 
let  them  milk  out  ghee,  food,  with  milk  i^go-)  as  chief  {-piirogavd). 

The  mss.  (except  D.  and  R.s.m.  ?)  agree  in  the  unmotived  accent  babhuva  at  end 
of  b.  Ppp.  has  instead  balenaj  also,  for  sambhaktds,  sambhiitas  ‘ originated,’  which  is 
easier. 

13.  However  many  [may  be]  these  herbs  upon  the  earth,  let  them, 
thousand-leafed,  free  me  from  death,  from  distress. 

All  the  mss.  leave  osadhis  unaccented  at  end  of  b ; and  most  (all  save  P.M.D.R.T.) 
accent  -parnyds  at  end  of  C.  l_Cf.  Caland,  KZ.  xxxi.  265.  J 

14.  Let  the  tigerish  amulet  of  plants,  saving,  protecting  from  impre- 
cation, smite  far  away  from  us  diseases  [and]  all  demons. 

The  pada-t&xt  reads  sdrvd  (not  sdrvah)  in  c,  and  the  translation  follows  it.  Ppp. 
has  vyaghro  in  a,  and  asmat  at  the  end.  Adhi  in  d is  redundant  in  respect  both  to 
sense  and  to  meter. 

15.  As  at  the  roaring  of  a lion  do  they  quake;  as  at  fire  do  they 
tremble  at  [the  herbs  when]  brought ; let  the  ydksma  of  kine,  of  men,  go 
driven  by  the  plants  beyond  navigable  streams. 

The  usual  expression  is  ‘ beyond  ninety-nine  ’ such  streams.  Ppp.  reads  osadhinam 
for  sam  vijante  in  a.  [_Over  “ quake  ” W.  interlines  “ shrink  with  fear.”  He  would 
probably  have  changed  it  to  “ they  are  all  in  a tremble,”  as  in  v.  21. 4,  6.J 

16.  The  herbs,  becoming  freed  from  Agni  Vai^vanara  — go  ye  stretch- 
ing over  the  earth,  [ye]  whose  king  is  the  forest-tree. 

We  should  expect  vocatives  instead  of  nominatives  in  the  first  line. 

17.  They  who,  belonging  to  the  Angirases,  grow  on  mountains  and  on 
plains  — let  those  herbs,  rich  in  milk,  propitious,  be  weal  to  our  heart. 

In  Ppp.  this  verse  follows  our  vs.  19.  [_Ppp.  inserts  after  b virudho  viqvabhesajis, 
and  continues  ia  no  mayasvatiq  qivah  : o.  s.  f.  h.\ 

18.  Both  what  plants  I know,  and  what  I see  with  the  eye,  the 
unknown  and  what  we  are  acquainted  with,  and  those  in  which  we  know 
what  is  brought  together  — 

That  is,  probably,  their  collected  or  concentrated  virtue.  Ppp.  reads  in  c janimasi 
for  jdnimaq  ca.  ^We  might  render  djndtas  by  ‘what  we  are  not  acquainted  with,’  to 
correspond  with  W’s  version  of  jdnimds. \ 

19.  Let  all  the  entire  herbs  note  (bndh)  my  spell  {vdcas),  that  we  may 
make  this  man  pass  forth  out  of  difficulty. 

Ppp.  omits  the  second  half-verse ; it  is  identical  with  7 c,  d,  above. 

20.  The  a(^vatthd,  the  darblid,  s6ma  king  of  plants,  immortal  oblation 
— rice  and  barley  [are]  remedial,  immortal  sons  of  heaven. 

Ppp.  rc^ds yavasya  bhesajo  in  c. 


TRANSLATION  AND  NOTES.  BOOK  VUI. 


-via.  7 


SOI 

21.  Ye  rise  up  it  thunders,  it  roars  at  [you],  O herbs!  when, 

O ye  children  of  the  spotted  one,  Parjanya  favors  you  with  seed. 

With  the  second  half-verse  is  to  be  compared  KV.  v.  83.4  c,  d.  Pr(^Himatr  is  else- 
where epithet  only  of  the  Maruts.  The  accent  abhikrAndati  is  unmotived  |_unless, 
indeed,  with  Henry,  we  bring  it,  with  stamiyati,  under  the  domain  olyada\. 

22.  Of  this  amrta  we  make  this  man  to  drink  the  strength ; now  do  I 
make  a remedy,  that  he  may  be  one  of  a hundred  years  {-hayand). 

W.  and  O.s.m.  parayamasi  at  end  of  b;  Bpp-  \\3.s  phalaydmasi. 

23.  The  boar  knows  the  plant ; the  mongoos  knows  the  remedial 
[herb] ; what  ones  the  serpents,  the  Gandharvas  know,  those  I call  to  aid 
for  him. 

One  or  two  of  our  mss.  (Bp.M.  ^only  one.  Bp.,  if  I understand  W’s  Collation-book J) 
read  vlrt'tdhdm  at  end  of  a.  Ppp-  puts  sarpds  3.htT  gandharvas  in  c,  and  has  for  d td 
ihd  "yanh>  osadhJh. 

24.  What  [herbs]  of  the  Ahgirases  the  eagles  [know],  what  heavenly 
ones  the  raghdts  know,  what  ones  the  birds,  the  swans  know,  and  what 
all  the  winged  ones,  what  herbs  the  wild  beasts  know  — those  I call  to 
aid  for  him. 

Raghdt  (which  divyas  ‘ heavenly  ’ might  also  qualify)  is  elsewhere  unknown ; Ppp. 
reads  instead  vagh- ; the  major  Pet.  Lex.  suggests  emendation  |_apparently  withdrawn 
in  the  minor:  see  raghdt \ to  raghdvas  ‘swift’;  Ludwig  conjectures  ‘bees.’  Ppp.  also 
combines  suparnd  "ng-  in  a.  blender  hahsas  by  the  prosaic  ‘geese,’  since  the  poetic 
tone  of  the  AVL  is  not  so  elevated  as  to  make  that  version  intolerable.  Cf.  JAOS. 
xix.,  2d  half,  p.  1 54.  J 

25.  Of  how  many  herbs  the  inviolable  kine  partake  {pra-ag),  of  how 
many  the  goats  and  sheep,  let  so  many  herbs,  being  brought,  extend  pro- 
tection to  thee. 

Ppp.  exchanges  the  second  halves  of  vss.  25  and  26,  and  makes  dbhrtds  and  osadhis 
change  places. 

26.  In  how  many  LherbsJ  human  physicians  [bhisdj)  know  a xemedy, 
so  many,  all-remedial,  do  I bring  unto  thee. 

Ppp.  l_see  under  vs.  25  J reads  at  the  end  iti  for  abhi. 

27.  Rich  in  flowers,  rich  in  shoots  {prasti-),  rich  in  fruits,  also  those 
lacking  fruits  — like  joint  mothers,  let  them  milk  unto  this  man  in  order 
to  his  freedom  from  harm. 

Ppp.  combines  sammdtardi  'va  in  c.  The  first  pada  is  nearly  identical  with  RV. 
x.97.3  b. 

28.  I have  taken  thee  up  out  of  what  has  five  galas,  and  also  out  of 
what  has  ten  galas,  also  out  of  Yama's  fetter,  out  of  all  offense  against 
the  gods. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


502 


viii.  7- 

The  Pet.  Lexx.  explain  -qala  as  ‘ a certain  measure  of  distance,’  but  that  sense  does  not 
in  the  least  suit  the  connection,  either  here  or  in  TB.  i.  5.  10'.  Ppp.  reads  ahdrisam  in  a, 
\_ut  tvd  for  atho  in  c,J  and,  for  d,  osadhibhir  apiparam.  The  second  half-verse  is 
identical  with  vi.  96.  2 c.  d,  above  |_and  nearly  identical  with  RV.  x.  97.  16  c,  dj. 

[_Here  ends  the  seventh  artha-sdkta,  with  28  verses.  The  quoted  Anukr.  says  sa 
saptamam  vrddhivm^atim  rco  'sta  cd  'pardh  (unclear).  J 

8.  To  conquer  enemies. 

[^Bhrgvangiras.  — caiurvinfam.  dindram  uta  vdnaspatyam.  parasendhananam.  dnustubham  : 
2,3.  brhati  (2.  uparisidt ; 3.  virdj)  ; 4.  brhatJpurastdtprastdrapankii ; 6.  dstdrapatikti ; 
7.  viparltapddalaksmd  4p.  atijagatl ; 8-10.  uparistddbrhati 11.  pathydbrhatT ; 12. 
bhiirij ; ig,  20.  purastddbrhatl  (ig.  virdj ; 20.  nicrt)  ; 21.  tristubh ; 22.  4p.  fakvarl ; 
23.  uparistddbrkati ; 24. 3-av.  tristubupuggarbhd pardfukvarT gp.  jagatl.~\ 

Found  also  in  Paipp.  xvi.;  [_but  the  order  of  vss.  3 and  4 is  inverted;  likewise  that 
of  vss.  6 and  7J.  [_“  Verses”  22-24  ^re  prose,  in  Brahmana  style.  — Whitney’s  treat- 

ment of  this  hymn  is  doubtless  only  a rough  first  draft,  which  he  would  have  revised 
thoroughly  had  his  life  been  spared.  The  understanding  of  this  hymn  is  so  peculiarly 
dependent  upon  an  understanding  of  the  ritual  that  I have  felt  obliged  to  present  the 
latter  with  exceptional  fulness  — without  attempting,  however,  to  revise  W’s  version  into 
entire  accordance  therewith. J 

|_Vait.  does  not  notice  the  hymn.  Its  principal  use  by  Kau9.  is  in  the  army  rites  of 
the  1 6th  kandika.  In  the  previous  one  (15.  1 1),  vs.  22  is  used  with  v.  2.  6 etc.  when  the 
king  mounts  a new  chariot.  And  at  73.  5,  among  the  citations  for  the  morning  and 
evening  oblations,  is  one  that  bears  a marked  resemblance  to  our  vs.  14.J 

|_The  text  of  the  “army  rites”  (16.9-20),  cites  expressly  vss.  1,2,  and  parts  of  24, 
and  is  indeed  largely  made  up  of  the  names  of  the  objects  mentioned  in  the  hymn  (see 
below).  Not  only  Darila,  but  also  Ke9ava  (Bl.,  p.  314*^  ff-),  and  the  introd.  which 
SPP.  gives  (p.  658-9)  in  lieu  of  the  lost  comm.,  all  present  instructive  details. J 

(_With  vs.  I,  the  sorcerer  twirls  a fire-drill  (16.  9)  made  of  aqvattha  and  badhaka  sticks 
(16. 1 1 : cf.  vss.  3,  4).  Thereupon,  while  reciting  the  first  half  of  vs.  2,  he  lays  down 
some  “ old  rope  ” (jir/m-rnjju,  Dar. : apparently  to  serve  as  tinder  ?)  “ in  the  place  where 
the  sparks  [from  the  fire-drill]  fall  ” (so  Dar.  and  Ke9.).  When  the  smoke  appears,  he 
exorcises  it  with  the  words 

dhftmdm  parddrqyd  'mitrd  hrtsu  a dadhatdm  bhaydm. 

This  is  the  second  half  of  our  verse  2,  with  agnim  left  out.  When  the  flame  breaks 
out  {agnim  jdtam),  he  addresses  it  with 

agnim  parddr^yd  'mitrd  hrtsu  a dadhatdm  bhaydm. 

This  is  the  same  half-verse,  with  dhiimdm  left  out.  See  Ke9.,  p.  3143'  ^6,  SPP., 
p.  658‘®-'9.  — This  now  is  the  fire  for  the  “army  rites.”J 

[Upon  it,  with  use  of  h.  8,  is  placed  successively  (16.  14)  fuel  of  aqvattha,  badhaka, 
tdjad-bhanga  (‘castor-oil  plant’),  dhva  {'pald(a'),  khadira,  and  ^ara  (‘reeds’). 
These  things  are  all  mentioned  in  vss.  3-4  ; Darila’s  list  (n.  to  48.  i ) agrees  entirely 
with  this:  cf.  also  Bl.,  p.  xliv.  — Next  follows  the  bestrewing  of  the  tracks  of  the  hostile 
army  with  various  symbolical  objects,  to  wit;  first  (16.  15),  “the  fetters  aforesaid”  (at 
14.28)  of  hemp  and  of  mufija-grass  smeared  with  ihgida;  then  (16.16-17),  “traps 
\_tkuta:  see  n.  to  vs.  16]  of  aqvattha,"  “hempen  nets,”  and  “stakes  of  badhaka." 
Various  expressions  in  the  hymn  may  be  taken  either  as  allusions  to  these  objects  or 


503 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  8 


else  as  suggesting  their  use:  such  are  the  “fetters”  of  v.ss.  lo,  i6;  the  “trap”  of 
vs.  i6;  the  “net”  of  vss.  4-8  and  18;  the  “net-stakes”  of  vss.  5,  12.J 

l_Finally,  with  “ hail  to  these  ” (svahai  'bhyds  of  vs.  24),  the  sorcerer  makes,  with  his 
right  hand,  for  his  friends  (16.  18)  an  oblation  in  the  lire  kindled  with  the  drill  of 
badhaka;  and  with  “wail  to  those”  {iluraha  'mibhyas  of  vs.  24),  he  makes,  with  his 
left,  in  the  same  lire  an  oblation  of  the  uncanny  ingida  for  the  destruction  of  the  army 
of  his  enemies  (16.  19).  Then,  setting  up  a branch  of  red  aqvattha  to  the  north  of  his 
tire,  he  winds  it  with  threads  of  blue  and  red  with  the  last  pada  of  vs.  24,  and  moves  it 
to  the  south  (16.  20). J 

|_ln  counter-sorcery,  ingida  is  the  regular  surrogate  for  ghee  (Kau^.  47.3).  In  the 
rites  accompanying  iii.  6 (the  hymn  is  notably  affiliated  with  ours  in  respect  of  sub- 
stance and  expression  ; cf.  “ fetters,”  aqvattha,  khadira ; cf.  also  viii.  8. 3 a with  iii.  6.  2 a ; 
10  a,  b with  5 a,  b;  19  c with  7 c),  it  is  used  (48.4)  for  smearing  the  threads  or  sym- 
bolical fetters;  similarly  at  14.28,  above;  and  again  (with  vi.75:  Kauq.  48.31)  with  a 
leaf  of  red  a(vati/ia.] 

|_A  most  interesting  critical  result  is  won  from  the  study  of  the  ritual  use  of  our 
hymn,  to  wit : that  here  (vs.  2 c)  we  have  an  instance  in  which  both  alternatives 
{dhiimdm  and  agnim)  of  an  tlha  have  been  adopted  into  the  received  text.  This  has 
given  it  a semblance  of  metrical  blemish  (Henry,  Bloomfield,  and  Whitney  all  suggest 
the  excision  of  amitrah),  the  true  meaning  of  which  has  been  missed  by  the  Occidental 
exegetes.  SPP.  (as  above)  understands  Ke^ava’s  introd.  to  Kau9.  14  aright  and  explains 
it  clearly,  p.  658**. — It  may  be  noted  that  Ppp.  unintelligently,  with  lis  agnim  dhamatn 
(intending  dhumath),  has  both  alternatives,  but  in  the  wrong  order. J 

Translated : Muir,  v.  88  (vss.  5-8);  Ludwig,  p.  527  ; Henr>-,  23,  61  ; Griffith,  i.  412  ; 
Bloomfield,  117,  582. 

1.  Let  Indra  the  shaker  shake  {math)  [them],  he  the  mighty  hero, 
stronghold-splitter,  in  order  that  we  may  slay  by  thousands  the  armies  of 
our  enemies. 

Quoted  in  Kau^.  16.9  [_see  introd.  J. 

2.  Let  the  putrid  rope,  breathing  on  [it],  make  yonder  army  putrid  ; 
seeing  afar  smoke,  fire,  let  our  enemies  set  fear  in  their  hearts. 

Ppp.  reads  agnim  dhamam  in  c.  The  different  parts  of  the  verse  are  quoted  in 
Kaug.  16.  10,  12,  13,  where  the  ‘putrid  rope’  appears  to  be  understood  as  an  actual 
rope  which  is  burnt,  and  of  which  the  ‘smoke’  and  ‘fire’  are  to  frighten  the  foe.  It  is 
perhaps  quite  as  likely  that  the  ceremony  is  founded  on  a crass  misinterpretation  of  the 
verse,  and  that  the  ‘rope’  is  a poisonous  serpent  (as  conjectured  by  Ludwig).  The 
omission  of  amitrds  in  d would  rectify  the  meter.  |_^Vith  regard  to  the  last  and  to 
the  whole  verse,  see  the  introd.J 

3.  Crush  yonder  men  out,  O a^vatthd;  devour  {khad)  them  speedily, 
O khadira;  let  them  be  suddenly  \tdjad\  broken  \bhanj \ like  hemp 
\bhdhga\ ; let  the  slayer  (yddhaka)  slay  (Jian)  them  with  deadly  weapons 
(vadhd). 

The  translation  implies  the  emendation  (which  is  made  in  our  text)  of  ajiram 
(p.  khadiraoajiram  !')  to  -rdm*  and  the  treatment  of  tdjdt  and  bhdngas  (p.  tajddbhdn- 
gahaiva!')  as  two  separate  words.  Ppp.  reads  in  b khadira  'cira7n,  and  in  c combines 


viii.  8- 


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504 


-bkangai  'va ; for  d it  has  brhajjalena  sathcitah  |_cf.  our  4 dj.  Kaug.  (16.  14)  takes 
tajadbhanga  as  a single  word,  and  its  comm,  explains  it  as  the  castor-oil  plant  (eratidd). 
|_ln  qrnihi  I see  an  allusion  to  the  sorcerer’s  favorite  “reeds”  ((ard)  of  vs.  4.  Griffith 
notes  the  power  of  the  aqvattha  to  rend  asunder  the  masonry  etc.  in  whose  crevices  its 
seed  has  germinated.  The  other  word-plays,  including  that  on  vddhaka  badhaka  (cf. 
badhaka  and  root  badh),  are  evident.  See  also  introd.J  *|_So  also  SPP.  with  several 
of  his  authorities.  J 

4.  Let  the  rough-called  one  make  yonder  men  rough  {pariisa) ; let  the 
slayer  slay  them  with  deadly  weapons  ; let  them  be  broken  quickly  like  a 
reed  {^ard),  tied  together  with  a great  net. 

Ppp.  combines  ^are  'va  in  c,*  and  has  at  the  end  (as  in  3 d)  samcitdsj  it  puts  the 
verse  before  our  vs.  3.  The  Pet.  Lexx.  conjecture  parusahvd  to  be  ‘ a kind  of  reed.’ 
[_For  the  materials  of  the  sorcery,  and  the  “ net,”  cf.  introd.J  *|_As  the  meter  requires ; 
why  then  does  not  the  Anukr.  call  the  vs.  2i  purastadbrhati  and  have  done  with  it?J 

5.  The  atmosphere  was  the  net;  the  great  quarters  [were]  the  net- 
stakes  ; therewith  encircling  [them],  the  mighty  one  (pakrd)  scattered 
away  the  army  of  the  barbarians  (ddsyu). 

Ppp.  has  an  easier  but  virtually  equivalent  version  of  c,  d : tend  'bhidhdya  sendm 
indro  dasytin  apd  'vapat.  Vss.  5-8  are  translated  by  Muir  (v.  88).  |_“  Net-stakes  ” ; 

cf.  introd.  — For  “encircling”  W.  first  had  “girding”;  abhi-dhd  carries  the  idea  of 
bridling,  curbing,  or  restraining  : cf.  vss.  7,  8,  9 and  note  to  iii.  1 1.  8.J 

6.  Since  great  [is]  the  net  of  the  great  mighty  one,  the  vigorous 
{vdjinlvant)  — therewith  do  thou  crowd  {ubj)  down  upon  all  [our]  foes, 
that  no  one  soever  of  them  may  be  released. 

Ppp.  adds  to  our  first  half-verse  (with  rocandvatas  for  vdj-  in  b)  the  second  half- 
verse  of  our  7 (omitting  nyarbudam  and  reading  at  the  end  se?tdm),  then  putting  the 
whole  after  7.  All  the  mss.  accent  tnucydtdi,  which,  though  supported  by  the  usage 
of  sundry  Vedic  texts  (including  even  RV.),  was  emended  in  our  edition  to  agree  with 
the  Atharvan  accentuation  elsewhere.  |_Henry  would  read  mod,  of  which  he  holds 
mucyatdi  to  be  a gloss. J 

7.  Great,  O Indra,  hero  (ptira),  is  the  net  of  thee  that  art  great,  that 
art  worth  a thousand,  that  hast  hundred-fold  heroism  ; therewith  encircling 
the  army  of  the  barbarians,  the  mighty  one  slew  a hundred,  a thousand, 
ten  thousand,  a hundred  million. 

The  translation  follows  Ppp.  (see  under  the  preceding  verse)  in  reading  sendm  at 
the  end.  Instead  of  our  c,  d,  Ppp.  has  tena  ny  tibja  maghavann  amitrdfi  qaqvatlbhyah. 

8.  This  great  world  was  the  net  of  the  great  mighty  one ; by  that  net 
of  Indra  do  I encircle  all  yon  men  with  darkness. 

9.  Debility,  formidable  ill-success,  and  mishap  that  is  not  to  be  exor- 
cised away  {an-apavdcand),  toil,  and  weariness,  and  confusion  — with  these 
do  I encircle  all  yon  men. 


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TRANSLATION  AND  NOTES.  BOOK  VIII. 


-vii'i.  8 


10.  To  death  do  I deliver  those  yonder;  with  fetters  of  death  [are] 
they  bound  (sd)  ; the  sad  messengers  that  are  death’s  — them  I lead  them 
to  meet,  having  bound  (bandh)  [them]. 

Ppp.  reads  khalas  for  aghalas  in  c,  and  at  the  end  baddhan.  All  our  mss.  agree  in 
giving  the  abbreviated  form  badhva.  [_“  Fetters”:  cf.  introd.J 

11.  Lead  ye  them,  O messengers  of  death;  O messengers  of  Yama, 
restrain  {apa-umbh)  [them] ; be  they  slain  to  more  than  thousands  ; let 
Hhava’s  club  (.^  matyd)  shatter  them. 

Ppp.  reads  for  a vtrtyudiitd  aviutii  nayata ; d is  corrupt,  but  apparently  is  the  same 
with  our  d. 

12.  The  Perfectibles  {sadJiyd)  go  lifting  with  force  one  net-stake,  the 
Rudras  one,  the  Vasus  one;  by  the  Adityas  one  is  lifted. 

Ppp.  has  for  second  half-verse : rudrd  dvitiyam  vasavas  trtlyam  ddityair  ekd 
udyatd. 

13.  Let  all  the  gods  from  above  go  crowding  with  force;  let  the 
Ahgirases  go  slaying  midway  the  great  army. 

Ppp.  has  at  the  end  vadhdis  instead  of  mahim. 

14.  The  forest  trees,  them  of  the  forest  trees,  the  herbs  and  the 
plants,  what  is  biped,  what  is  quadruped  I despatch  (is),  that  they  may 
slay  yonder  army. 

‘ Them  of  the  forest  trees,’  vdnaspatydn,  acc.  pi.  masc. ; the  lexicographers  explain 
the  word  to  mean  ‘ fruit  tree  with  conspicuous  flowers.’  At  the  end  both  of  this  verse 
and  of  the  next,  Ppp.  reads  hatdm.  Bp.  reads  dviapdt  in  c.  |_For  the  citation  in 
Kau?.  73.  5,  see  introd.J  , 

15.  The  Gandharvas  and  Apsarases,  the  serpents,  the  gods,  the  pure- 
folks,  the  Fathers,  those  seen,  those  unseen  I despatch,  that  they  may 
slay  yonder  army. 

Ppp.  makes  devdn  and  sarpdn  change  places  |_and  reads  haidni  again  at  the  end J. 
[Muir,  V.  296,  cites  MBh.  ii.  1 1 . 45  = 461 , where  the  Fathers  are  divided  into  seven 
troops,  four  of  embodied  and  three  of  bodiless. J 

16.  Here  are  spread  the  fetters  of  death,  which  stepping  into  thou  art 
not  released ; let  this  horn  (ktita)  slay  of  yonder  army  by  thousands. 

Ppp.  gives  for  a mrtyupacd  yatna  |_that  is,  unef\  yuktd.  Kaug.  (16.  16)  speaks  of 
‘ kil fas  of  aqvattha\j-woo6.']  and  nets  of  hemp.’  |_Geldner,  Ved.  Stud.  i.  139,  renders  the 
vs.  and  takes  kuta  as  “trap”;  SPP.,  p.  659*3,  says  nisdddndm  prdnibandhanam  j Bl., 
p.  119  (see  esp.  p.  585),  “ hammer .^’J 

17.  The  hot  drink  {gharmd)  [is]  kindled  with  fire,  this  thousand-slay- 
ing oblation  (homo) ; both  Bhava  and  the  spotted-armed  one  — O Carva, 
slay  ye  (two)  yonder  army. 


viii.  8- 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


506 


All  the  mss.  read  bhdvas  at  beginning  of  c ; our  edition  emends  to  bhavds.  The 
common  construction  bhavdq  ca  . . . qdrva  . . . hatam  (cf.  the  next  verse)  is  much  dis- 
turbed by  the  addition  of  prqnibdhus,  which  the  second  ca  forbids  to  take  as  a mere 
epithet.  Ppp-  reads  sahasraqah  and  hatam  at  the  end  of  the  two  lines  respectively. 

18.  Let  them  go  unto  death’s  burning  unto  hunger,  debility,  the 
deadly  weapon,  fear ; by  snare  (dksu)  and  net,  O Carva,  [do  thou]  and 
Indra  slay  yonder  army. 

Only  P.  and  R.s.m.  have  dsam,  all  the  rest  asani,  which  must  accordingly  be  regarded 
as  the  traditional  text,  though  unintelligible.  Further  emendation  to  osdm  ‘quickly’  is 
hardly  advisable.  Ppp-  has  osam.  Ppp.  also  differs  much  in  c,  d : indrasya  'ksamdla- 
bhydih  sarva  sendm  amtim  hatd7n.  Part  of  our  mss.  also  (W.O.D.T.)  read  sdrva  in  d. 
[Geldner  discusses  dksu,  Ved.  Stud.  i.  136.J 

19.  Flee  {Iras)  forth,  O enemies,  being  conquered;  run,  [_beingj  thrust 
by  the  charm  {brahman) ; of  them  yonder,  thrust  forth  by  Brihaspati,  let 
none  soever  be  freed. 

The  second  half-verse  is  nearly  repeated  as  xi.  10.  19  c,  d,  below.  The  pada-mss. 
absurdly  read  nutta  (not  nuttah)  in  b.  Amitrds  is  metrically  redundant  in  a.  [_Rather 
II  -f  8 ; 8 -h  8.  J The  pada-reading  of  bfhaspdtiopranuttana}n  [_cf.  iii.  6.  7J  is  by  Prat, 
iii.  76,  iv.  77,  the  commentary  quoting  it  under  each  rule. 

20.  Let  their  weapons  {dyudha)  fall  down  ; let  them  not  be  able  to  fit 
the  arrow ; then,  of  them  fearing  much  let  arrows  strike  in  the  vitals. 

Ppp.  reads  qisath  for  qakati  in  d. 

21.  Together  let  heaven-and-earth  yell  at  them;  together  let  the 
atmosphere,  along  with  the  deities ; let  them  not  find  a knower,  nor  a 
foundation  ; mutually  destroying  one  another  let  them  go  unto  death. 

The  second  half-verse  is  identical  with  vi.  32.  3 c,  d,  above.  Ppp.  puts  enah  before 
kroqatam,  and  adds  ubhe  at  the  end  of  a. 

22.  The  four  quarters  [are]  the  she-mules  of  the  god-chariot;  the  sac- 
rificial cakes  [are]  the  hoofs,  the  atmosphere  the  seat  {}  tiddhi),  heaven- 
and-earth  the  two  sides,  the  seasons  the  reins,  the  intermediate  directions 
the  attendants,  speech  the  rim  {} pdrirathya). 

Ppp.  reads  qaphd  'tttariksa  buddhih  and  omits  the  clause  a>ttardeqah  khhkardh. 
The  verse  is  quoted  in  Kaug.  1 5.  1 1 |_see  introd.  J. 

23.  The  year  {saihvatsard)  is  the  chariot,  the  complete  year  {parivat- 
sard)  the  chariot-lap,  virdj  the  pole  iisd),  Agni  the  chariot-mouth,  Indra 
the  left-stander,  the  moon  the  charioteer. 

Ppp.  reads,  for  the  first  part  of  the  paragraph,  ahordtre  cakre  7ndma  drat  sa/hvatsaro 
adhisthd7ia77i : virad  etc.  Saiyasthas  (p.  savyaosthah)  is  a subject  of  Prat.  ii.  95. 
|_As  for  the  “years,”  see  n.  to  vi.  55.  3.J 

24.  On  this  side  conquer  thou ; on  this  side  conquer  away,  conquer 
completely,  conquer ; hail ! let  these  here  conquer,  let  those  yonder  be 


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TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  9 

conquered ; hail  \_svd/id]  to  these ! wail  {durdhd)  to  those ! with  the  blue- 
red  one  I stretch  down  upon  them  yonder. 

That  is,  probably,  with  Qiva’s  aid  I bring  the  net  down  upon  them.  |_I’pp.  omits  all 
after  the  first  svd/ta.^  Parts  of  the  verse  are  quoted  in  Kaug.  i6.  18-20  : ‘ with  “ hail  to 
these  ” he  makes  a libation  for  his  friends  ; with  “ wail  to  those  ” [he  pours]  with  the  left 
hand  in^ida  on  the  [staff]  of  badhaka ; having  stuck  in  a branch  of  red  a^vati/ia  north 
of  the  fire,  having  surrounded  it  with  two  blue  and  red  threads,  he  pulls  it  up  toward  the 
right  with  “ with  the  blue-red  one  ” ’ : evidently  artificial  adaptations  of  ceremonies  to 
the  words  of  the  text.  [For  the  whole  matter,  see  introd.J 

[Here  ends  the  fourth  anuvaka,  with  2 hymns  and  52  verses.  Here  also  ends  the 
eighth  ariha-siikta,  which  begins  with  indro  manthatu.  The  quoted  Anukr.  says  indro 
manthaiu.^ 


9.  Mystic : extolling  the  virij. 

[Atharvan.  — sadviii^am.  kdijyapeyam  uta  sarvdrsam  chandasam.  trdistubham  : 3,  j.  pankti 
(j.  dstdrapankii) ; 4,  p,  3J,  3J,  [26].  anuslubh  ; 8,  ti,  /3,  33.  jagati ; g.  bhurij ; 

14.  4p.  atijagati^ 

Found  also  (except  vss.  19,  20)  in  Paipp.  xvi.  |_with  vs.  23  after  vs.  24 J.  The  Kauq. 
takes  no  notice  of  the  hymn;  [^but  the  Vait.  (33.8)  allows  the  use  of  21  vss.  (from 
vs.  6 to  the  end)  in  the  sattra  sacrifice  at  the  celebrant’s  option  J. 

Translated:  Ludwig,  p.  439;  Henry,  26,  65;  Griffith,  i.416.  — See  also  Muir,  v.  370. 

1 . Whence  [were]  those  two  born  which  side  (drdha)  was  that } out 
of  what  world  out  of  which  earth  ? the  two  young  (yatsd)  of  the  virdj 
rose  out  of  the  sea  {salild) ; of  those  I ask  thee : by  whether  [of  them 
was]  she  milked } 

The  ‘ which  ’ is  both  times  katama,  implying  the  existence  of  more  than  two ; but 
Ppp.  has  instead  katarasydh  prthivyah. 

2.  He  who  caused  the  sea  to  resound  (krand)  with  greatness,  making 
a threefold  lair  {yoni)  as  he  lay,  the  desire-milking  young  of  the  virdj ; 
he  made  his  bodies  secret  (guhd)  in  the  distance. 

Ppp.  combines  yo  'krand-  at  the  beginning,  and  reads  in  b tyabhijam  qaydnaih. 

3.  What  three  great  ones  {brhdt,  n.)  there  are,  the  fourth  of  which 
[one]  disjoins  [as]  speech  — the  priest  (brahmdn)  may  know  it  by  pen- 
ance, the  inspired  one,  in  which  one  (ekani)  is  joined,  in  which  one  [is 
joined]. 

Ppp.  reads  catvari  instead  of  trini  in  a.  Caturthdm  ‘ fourth  ’ might  also  be  subject 
of  ‘disjoins.’  Compare  ix.  10.  27  (RV.  i.  164.  45). 

4.  Forth  out  of  brhdt  [as]  sixth  five  samans  [were]  fashioned ; brhdt 
was  fashioned  out  of  brhati ; out  of  what  was  brhati  made 

Ppp.  reads  sasthah  instead  of  -that. 

5.  Brhati  the  measure  {indtrd)  was  fashioned  forth  out  of  measure  [as] 
a mother ; illusion  (indyd)  was  born  from  illusion,  Matali  out  of  illusion. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


508 


viii.  9- 

The  desire  to  play  upon  the  root  tnd  ‘ measure,  fashion,’  is  the  leading  motive  in  the 
making  of  this  verse.  The  pada-i^xt  gives  the  absurd  reading  mayah  at  beginning 
of  c ; Ppp.  reads  after  it  hi  instead  of  ha. 

6.  Vaigvanara’s  counterpart  [is]  the  sky  above,  as  far  as  Agni  forced 
(badh)  apart  the  two  firmaments ; from  that  sixth  yonder  come  the 
stomas  ; up  from  here  they  go  unto  the  sixth  of  the  day. 

For  « ’muto,  in  c,  Ppp.  reads  dmico.  The  remainder  of  the  hymn,  from  this  verse 
on,  is  by  Vait.  33.  8 allowed  to  be  introduced  at  pleasure  in  the  7iavardtra  ceremony. 

7.  We  these  six  seers  ask  thee,  O Ka^yapa,  for  thou  didst  join  what 
is  joined  and  what  is  to  be  joined ; they  call  {ah)  virdj  the  father  of  the 
brdhnan ; distribute  {t  vi-dha)  it  to  us  [thy]  friends  according  to  [our] 
numbers. 

Ppp.  rqads  prchditii  rs-  in  a. 

8.  After  whom,  when  removed,  the  sacrifices  remove  {pra-cyii), 
[whom],  when  attending,  they  attend  on  {upa-sthd),  in  whose  course 
(vratd)  Land.i'J  impulse  the  monster  {} yaksd)  stirs  — that,  O seers,  is 
the  virdj  in  the  highest  firmament. 

9.  Breathless,  she  goes  by  the  breath  of  breathing  ones  (f.) ; virdj  goes 
unto  svardj  from  behind ; virdj  that  touches,  that  is  adapted  to,  every- 
thing — some  see  her,  some  see  her  not. 

No  ms.  |_of  oursj  inserts  t between  -rat  and  sva-  in  b |_but  four  of  SPP’s  do  soj, 
as  required  by  Prat.  ii.  8 (under  which  this  is  one  of  the  passages  quoted).  In  d we 
ought  properly  to  have  emended  to  tve  . . . tve  (accentless)  ; all  the  mss.  accent  the 
two  words,  against  the  uniform  usage  elsewhere ; and  the  pada-m?,?,.  commit  the  further 
blunder  of  giving  both  times  tve  tti,  as  if  the  word  were  the  Vedic  locative  of  the  2d 
pers.  pronoun  (as  in  v.  2.  3). 

10.  Who  understandeth  {pra-vid)  the  pair-ness  of  virdj?  who  the  sea- 
sons, who  the  ordering,  [kdlpa)  of  her  t who  her  steps  {krdma),  how  many 
times  milked  out  (yi-duh)}  who  her  abode  {dhdman),  how  many  times 
dawnings  {vyiisti)  t 

The  version  is  much  more  literal  than  intelligent,  especially  at  the  end,  where  we 
expect  rather  vyusiavi  than  -tis.  ‘ Pair-ness,’  mithunatvd/n,  means  especially  the  con- 
dition of  being  a pair  of  opposite  sexes. 

11.  This  same  is  she  that  first  shone  forth;  among  these  other 
ones  (f.)  she  goes  about  having  entered  ; great  mightinesses  [are]  within 
her ; the  woman,  the  new-going  generatrix,  hath  conquered. 

This  verse  occurred  above,  as  iii.  10.  4.  It  is  found  also  in  other  texts  in  connection 
with  the  four  verses  which  follow  it  here.  Ppp.  has  |_in  a,  bj  the  same  readings  as  in 
iii.  10.  [_4  a,  bJ;  l_and,  here  also,  it  inverts  the  order  of  c and  dj. 

12.  The  two  meter-winged  dawns,  greatly  adorning  themselves,  move 
on  together  toward  the  same  lair  {ySni)  ; spouses  of  the  sun,  they  move  on 
together,  understanding,  having  ensigns,  unaging,  having  abundant  seed. 


509 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


-viii.  9 

The  Pet.  Lexx.  give  the  first  word  in  the  form  chdndaspaksa,  although  Prat.  ii.  62 
expressly  requires  -ahpa-,  and  all  the  mss.  read  it  except  Bp.,  which  has  -aspa-.  The 
verse  is  found  also  in  TS.  iv.3.  ii',  MS.  ii.  13.  10,  K.  xxxix.  10.  Both  TS.  and  MS. 
have  at  the  beginning  chdndasvatl j MS.  reads  usdsdii,  and  at  the  end  -reiasau ; at 
end  of  b,  MS.  gives  anusdmcarete  and  TS.  dnu  samcdrantl ; both  have  vi  for  sdm  in 
c,  and  TS.  ketihh  krnvdne  for  ketumdtl  in  d.  Ppp.  reads  carati  in  c. 

13.  Three  (f.)  have  come  along  the  road  of  righteousness;  three  heats 
{ghartnd)  have  come  after  the  seed  ; one  (f.)  enlivens  the  progeny,  one 
the  refreshment  {flty) ; one  defends  the  realm  of  the  godly  ones. 

The  verse  follows  the  preceding  in  the  other  three  texts  also.  TS.MS.  rectify  the 
meter  of  b by  rt7iA\ng gharmasas,  and  for  rdtas  MS.  has  rdtasd  and  'Y'A.  jydtisd j TS. 
gives  rdksati  for  jlnvati  in  c;  and  for  rdstrdm  in  d TS.  has  vratdm  and  MS.  ksatrdm. 

14.  She  that  was  fourth  set  Agni-and-Soma ; the  seers  arranging  the 
(two)  wings  of  the  sacrifice — gdyatri,  tristiibh,  jdgati,  anusttebh,  brhad- 
arki,  bringing  heaven  {svdr)  for  the  sacrificer. 

The  meter-names  in  the  second  half-verse  are  all  in  the  accusative,  possibly  as 
coordinate  with  ‘ wings  ’ in  b ; but  comparison  with  the  other  texts  indicates  that  the 
verse  is  very  corrupt.  The  translation  implies  emendation  of  adadhus  to  adadhat  in  a ; 
it  would  not  be  absolutely  Impossible  to  take  ‘ the  seers  ’ as  subject  in  a,  and  ‘ her  that 
was  fourth  ’ as  joint  object  with  ‘ Agni-and-Soma.’  Of  the  other  texts  (as  above),  TS. 
begins  with  catustomd  abhavad,  and  MS.  with  catustomdm  adadhad;  both  rectify  the 
meter  of  a by  omitting  asltj  in  b both  have  rsayas  as  vocative,  and  after  it  bhdvanti, 
and  MS.  \izs,  paksa  (for  -sail)  before  it;  in  c,  MS.  has  virajam  for  anustiibkam  j in  d, 
TS.  begins  with  brhdd arkdm,  MS.  with  arkdm  alone  ; and  both  follow  it  with  yuTija- 
nah  svdr  (TS.,  of  course,  siivar)  a 'bharann  iddm.  Ppp’s  only  variant  is  brhadarkir 
in  d. 

15.  Five  milkings  after  five  dawnings ; five  seasons  after  the  five- 
named  cow  ; five  quarters  arranged  by  the  fifteenth  — those  (f.)  [are]  one- 
headed toward  one  world. 

‘ The  fifteenth  ’ (masc.  or  neut.  sing.)  might  mean  also  ‘ fifteen-fold,  of  fifteen  parts,’ 
etc.  The  verse  is  found  in  the  three  other  texts  (as  above),  but  in  TS.MS.  (also  in  K.  ?) 
separated  at  some  distance  from  those  that  here  precede;  also  in  PGS.  iii.  3.5:  all 
read  samandmtirdhnis  instead  of  ekamfi-  in  d. 

16.  Six  [are]  born  the  beings  first-born  of  righteousness;  s\x  sdmans 
carry  the  six-day  (.^)  [sacrifice];  after  the  six-yoked  plough  {sira)  sever- 
ally a sdman ; six  they  call  {aJi)  the  heavens  and  earths,  six  the  wide 
[spaces]. 

The  translation  implies  in  b the  reading  sadahdm  j this  is  given  in  our  text,  against 
the  authority  of  our  y>«7^/i2-mss.  |_which  have  sdt:ahd/ny,  the  samhiid-m.&s.  (except 
O.p.m.)  have  sad-.  All  the  latter  read  in  a -jd  rtdsya  {y.  prathamaojd : rtdsya  |_cf. 
JAOS.  X.  451  J. 

17.  Six  they  call  the  cold,  and  six  the  hot  months;  tell  ye  us  the  sea- 
son, which  one  [is]  in  excess  (dtirikta)  ; seven  eagles  (siiparnd),  poets, 
sat  down  ; seven  meters  after  seven  consecrations. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


510 


viii.  9- 

None  of  the  mss.  read  qltant  sdd  in  a,  as  demanded  by  Prat.  ii.  9.  In  d the  con- 
struction of  the  two  nouns  is  reversible. 

18.  Seven  [are]  the  offerings  {homa),  the  fuels  seven,  the  sweet  things 
{jnddhu,  n.)  seven,  the  seasons  seven ; seven  sacrificial  butters  {djya) 
went  about  the  existent  thing  {bhutd)\  those  (f.)  are  seven-vultured,  so 
have  we  heard. 

The  version  is  as  literal  as  possible  ; to  modify  it  would  imply  an  understanding  of 
it.  The  nearest  fern,  word  for  ‘ those  ’ in  d to  relate  to  is  ‘ fuels  ’ in  a.  All  the  samhita- 
mss.  combine  sapid  rtdvo  in  b.  Ppp.  reads  in  b nu  for  ha,  and  has  instead  of  our  c,  d : 
sapta  jydydm  parnhiita  gdyaih  saptahotd  rtudayajetitas  sapta  grdhra,  iti  quqravd 
'ham.  Nearly  all  the  mss.  (all  of  ours  save  E.)  read  dyam  (the  samhitd-mss.  -awi)  at 
end  of  c. 

19.  Seven  [are]  the  meters  increasing  {-uttara)  by  four,  the  one  set 
upon  the  other : how  do  the  praises  (stoma)  stand  firm  in  them  ? how  are 
they  set  in  the  praises } 

The  gender  of  anyds  at  beginning  of  b speaks  strongly  for  a compound  like  the  later 
anyo  '}iyaj  but  the  double  accent  and  the  pada-rea.ding  (anydh  : anydsmin)  are  against 
it.  The  pada-text  divides  arpildni  (dodrp-)  at  end  of  b,  but  not  at  end  of  d.  The 
verse  is  wanting  in  Ppp. 

20.  How  did  gdyatri  permeate  (yi-dp)  the  triple  \st6ma'\}  how  is  tii- 
sUibh  adapted  to  that  of  fifteen } how  jdgati  to  that  of  thirty-three  } how 
[is]  anusttibh  that  of  twenty-one  1 

This  verse,  like  the  preceding,  is  wanting  in  Ppp. ; and  they  are  in  a manner  inter- 
ruptions of  the  progress  of  the  hymn. 

21.  Eight  [are]  born  the  beings  first-born  of  righteousness;  eight,  O 
Indra,  are  the  priests  (ytvij)  who  are  of  the  gods  ; Aditi  has  eight  wombs 
(^yoni),  eight  sons  ; the  oblation  {havydm)  goes  unto  the  eighth  night. 

With  a compare  16  a above;  here  as  there  all  the  samh/ld-mss.  combine  -jd  rtdsya, 
as  in  b all  combine  indra  rlv-.  Ppp-  reads  from  the  beginning : astdu  dhdtnani pratha- 
majam  tasyd  'ste  'ndra  rlv--,  and,  in  d,  api  for  abhi. 

22.  Thus  thinking  what  is  better  have  I come  hither;  in  your  friend- 
ship I am  auspicious  (pdva) ; being  of  the  same  birth,  your  skill  is  propi- 
tious ; it  (m.),  understanding,  goes  about  to  you  all  (f.). 

The  adjectives  in  a,  b are  fern.,  seeming  to  indicate  that  the  virSj  is  regarded  as 
speaking.  Ppp.  has  d 'gam  at  end  of  a,  and  nas  for  vas  both  times  in  c,  d.  ‘It’  in  d 
apparently  refers  to  ‘ skill.’ 

23.  Eight  of  Indra,  six  of  Yama,  seven  of  the  seers,  seven-fold; 
waters,  men  {mannsyd),  herbs  — them  five  followed  {sac)  after. 

The  nouns  in  c are  accusatives,  and  are  apparently  summed  up  in  ‘ them  ’ (tan). 
All  the  mss.  this  time  read  with  our  text yamdsya  fs-  in  a-b.  Ppp-  puts  the  verse  after 
our  24. 


TRANSLATION  AND  NOTES.  BOOK  VIII. 


51I 


-viii.  10 


24.  Since  the  heifer  milked  solely  (k^vali)  for  Indra  [his]  will  {ydqd), 
the  beestings,  [when]  first  milked,  then  [she]  gratified  in  four  ways  the 
four  — gods,  men,  Asuras,  and  seers. 

I’pp.  reads  at  the  end  atha  rslnj  all  our  mss.  save  O.  make  the  combination  utd 
fsin  as  in  the  printed  text. 

25.  What  now  [is]  the  ox  {go),  who  the  sole  seer,  what  the  abode 
{dhdman),  what  the  blessings  {dqis)  ? the  monster  on  the  earth  [is]  simple 
(okavr/) ; the  sole  season  — which  now  is  that  ? 

Ppp.  reads  sd/na  for  dhdma  in  b.  All  our  mss.  combine  ekarsts  in  a,  but  all  ekartiis 
(also  Ppp.)  in  d.  It  is  necessary  here  and  in  the  next  verse  to  render  gaits  ‘ ox,’  because 
the  accompanying  adjectives  are  masculine.  ‘ Which  ’ in  d is  the  superlative  katamd. 
|_Over  “simple”  W.  has  interlined  “ single. ”J 

26.  One  [is]  the  o.x,  one  the  sole  seer,  one  the  abode,  singly  the  bless- 
ings ; the  monster  on  the  earth  [is]  single  ; the  sole  season  is  not  in  excess. 

Again  Ppp.  reads  sdma  for  dhdma,  and  all  the  mss.  (with  Ppp.)  have  ekarsis  but 
ekartiis. 

(_Here  ends  the  ninth  artha-siikia.  It  begins  with  kiitak.  The  quoted  Anukr.  here 
says  kutah.\ 

10.  Extolling  the  viraj. 

YAtharvdcdrya.  — sat  paryayd  virdddevatyds.) 

This  curious  piece  of  prose  is  (with  the  exception  of  paragraphs  here  and  there) 
found  also  in  Paipp.  xvi.  [_Paipp.  has  the  order  22,  24,  23,  26,  25. J [_This  is  the  first 
of  the  parydya-suktas.  For  the  parydya-\\\m.x\%  in  general,  see  introduction  to  book 
viii.,  pages  471-2,  above.  J 

|_Neither  Kau^.  nor  Vait.  makes  use  of  the  hymn;  but  one  of  the  “committals”  in 
the  upanayana  (Kaug.  56.  13)  is  to  mdrtyumjaya  mdrtyava  : cf.  vs.  23. J 

Translated:  Henry,  29,  71  ; Griffith,  i.421.  — See  also  Muir,  v.  370. 

[Paryaya  I.  — trayoda^akam.  f -J-p.  drci patikti  ; a of  2-y.  ydjun  jagatl ; h of  2,y.  sdmny 
anustubh  ; \>  of  j.  drey  anusUtbh  ; \s  of  4,y.  virddgdyatrl ; of  6.  sdmni  brkati.\ 

1.  VirdJ  verily  was  this  [universe]  in  the  beginning;  of  her  when 
born  everything  was  afraid,  [thinking]  “ this  one  indeed  will  become  this 
[universe].” 

Ppp.  reads  ‘jdyaia  for  dsit,  and,  after  tasyds,  jdtdyd  'bibhed  eka  sarvam  : yam  eve 
'dam  bhavisyati  na  vayam  iti. 

2.  She  ascended  {ut-kram) ; she  descended  {tii-kram)  in  the  house- 
holder’s fire  {gdrhapatya)  ; house-sacrificing  {grhamedhin)  house-holder 
\_grhdpati\  becometh  he  who  knoweth  thus. 

This  paragraph  and  the  one  following  are  wanting  in  Ppp. 

3.  She  ascended ; she  descended  in  the  fire  of  offering  {dhavaniya)  : 
to  his  god-invocation  the  gods  go,  dear  to  the  gods  becometh  he  who 
knoweth  thus. 


viii.  lO-  BOOK  VIII.  THE  ATH ARVA-VEDA-SAMHITA.  512 

The  introductory  clause  sd  'd  akrdmat,  which  belongs  to  the  paragraphs  from  here 
on  to  29  inclusive  (8-17  counting  in  this  respect  as  a single  paragraph),  is  omitted  by 
the  mss.,  according  to  their  custom,  almost  without  exception,  until  the  last  paragraph, 
29,  where  all  give  it;  it  is  restored  throughout  in  our  edition.  R.  alone  gives  it  in  this 
paragraph . 

4.  She  ascended  ; she  descended  in  the  southern  \ ddksina\  fire  : justi- 
fied (} -rid)  by  the  offering,  fit  for  sacrificial  gifts  \_dakstnij/aj,  fit  for 
refuge  {vdsateya)  becometh  he  who  knoweth  thus. 

Owe  pada-ms%.  divide  yajfidrias  ivd.o  yajha°ftah,  which  is  evidently  wrong,  iox  yajhdo 
rtah  [_as  indeed  two  of  SPP’s  readj  ; and  the  quotation  of  the  word  under  Prat.  iii.  64 
also  indicates  that  the  latter  is  the  true  accent.  Ppp.  reads  instead  yajhantas,  and 
omits  after  it  daksintyas. 

5.  She  ascended;  she  descended  in  the  assembly  {sabhd)  \ [men]  go 
to  his  assembly,  fit  for  the  assembly  becometh  he  who  knoweth  thus. 

6.  She  ascended  ; she  descended  in  the  gathering  {sdmiti) : [men]  go 
to  his  gathering,  fit  for  gatherings  becometh  he  who  knoweth  thus. 

This  superfluous  equivalent  of  § 5 is  wanting  in  Ppp. 

7.  She  ascended;  she  descended  in  address  dmdfitrana))  [men]  go 
to  his  address,  fit  for  address  becometh  he  who  knoweth  thus. 

By  the  connection,  dmdntrana  ought  to  involve  the  idea  of  a locality.  Instead  of 
|_line  2 ?J,  Ppp.  xeT^e2X'&  yajndnio  vdsateyo  bhavati  etc.  from  § 4. 

[Paryaya  II.  — da^akam.  8,  16.  sdmny  anustubh  {8.  J-/.) ; 9.  tisniggarbhd  4~p.  uparistddvirdd 
brhatl;  10.  i-p.  ydjusT gdyatri ; ii  [?],  14.  sdmnl  pankti  J-p.)  ; 12.  virdd  gdyatrl ; 
ij.  drey  anustubh  ; jy.  dsurl gdyatri ; ly.  sdmni  brhati.'] 

8.  She  ascended;  she  stood  striding  vikrdntd)  fourfold  in  the 
atmosphere. 

The  phrase  ‘she  ascended  ’ is  prefixed  by  only  one  or  two  of  the  mss.  (P.s.m.R.),  but 
is  implied  in  the  metrical  description  of  the  Anukr. 

9.  Of  her  gods  and  men  said  : “ she  verily  knoweth  that  upon  which 
we  of  both  classes  may  subsist ; let  us  call  to  her.” 

Ppp.  reads  at  the  end  hvaydmahi  (without  iti). 

10.  They  called  to  her  : 

11.  “O  refreshment,  come!  O svad/id,  come!  O pleasantness,  come! 
O thou  rich  in  cheer  {(rd),  come ! ” 

Ppp.  combines  svadhe  'hi  and  sfnirte  'hi,  and  omits  Hi  at  the  end  (as  in  § 9). 

12.  Of  her  Indra  was  the  young  (vatsd),  gdyatri  the  halter,  cloud  the 
udder ; 

Ppp.  begins  tasyd.  'gnir  vat-.  Accent  in  our  text,  with  all  the  mss.,  aslt. 


513 


TRANSLATION  AND  NOTES.  BOOK  VUI. 


-vili.  lO 


13.  Both  brhdt  and  rathantard  were  two  teats;  yajndyajniya  and 
vamadevyd  [were]  two. 

Ppp.  prefixes  a tasyas  at  the  beginning.  Accent  again  in  our  text  astam,  with  all 
the  mss. 

14.  Herbs  did  the  gods  milk  [from  her]  by  rathantard,  expansion 
i;iydcas)  by  brhdt ; 

15.  Waters  by  vaniadevyd,  the  sacrifice  hy  yaj hay ajhiy a. 

16.  Herbs  doth  rathantard  milk,  expansion  doth  brhdt, 

17.  Waters  doth  vamadcryd,  the  sacrifice  doth  yajhdyajhiya,  for  him 
who  knoweth  thus. 

For  the  last  two  paragraphs,  Ppp.  reads  : te  vai  virajdh  kamadhuga  stand  kdmam- 
kdmam  yajamdnan  maha  yah. 

[Paryaya  III. — astdu.  a of  18.  4-p.  virdd  anustubh  ; b of  18.  drcl  tristubh  ; a of  ig-21. 

4'P-  frdjdpatyd pankti  ; b of  ig-21.  drci  brhaii.'\ 

18.  She  ascended;  she  came  to  the  forest  trees;  the  forest  trees  slew 
her ; she  in  a year  came  into  being ; therefore  what  is  cut  of  the  forest 
trees  grows  over  in  a year ; cut  off  {yra^c)  is  his  unfriendly  foe  (bhrdtrvya) 
who  knoweth  thus. 

Only  P.s.m.  and  R.  give  here  the  first  phrase,  and  only  R.  in  the  three  following 
paragraphs.  Ppp.  puts  vanaspatindm  after  sanivatsare.  |_For  vrqcdte,  see  note  to 
vi.  136.  3.J 

19.  She  ascended;  she  came  to  the  Fathers;  the  Fathers  slew  her; 
she  in  a month  came  into  being;  therefore  to  the  Fathers  they  give  in  a 
month  the  monthly  [oblation]  ; he  understandeth  the  road  that  goes  to 
the  Fathers  who  knoweth  thus. 

Again  Ppp.  puts  pitrbhyas  after  LR’s  collation,  masi\,  and  then  reads  dadhatas 
svadhdvdn  pitrsu  bkavati  pitrydnam  etc.  O.R.  accent 

20.  She  ascended  ; she  came  to  the  gods  ; the  gods  slew  her  ; she  in 
a half-month  came  into  being ; therefore  for  the  gods  they  make  vdsat  in 
a half-month  : he  understandeth  the  road  that  goes  to  the  gods  who 
knoweth  thus. 

Ppp.  reads  tasmdd  ardhamdse  devebhyo  juhoti ; juhoty  agnihotram  pra  devay-. 
O.R.  again  accent  jdnati. 

21.  She  ascended  ; she  came  to  men  (manusyd)  ; men  slew  her;  she  at 
once  (sadyds)  came  into  being ; therefore  on  both  days  they  present 
{npa-hr)  to  men  ; in  his  house  do  they  present  who  knoweth  thus. 

‘Present,’  i.e.  ‘food’;  ‘on  both  days’  is  a queer  expression  for  ‘every  day.’  Ppp. 
is  corrupt,  but  perhaps  means  ahar-ahar  manusydndm  upa  h-. 


BOOK  VIII.  THE  ATHARVA-VEDA-SAMHITA. 


514 


viii.  10- 

[Paryayas  IV.  and  V. — dve  soda  fake.  3.  of  22,23,2b,  sg.  4-p.  sdmnljagati ; \>  of  22-24,28, 
2g.  sdmtiT  brhatl ; C of  22,  2b.  sdniny  usnih  ; d of  22,  23,  2b,  2g.  drey  anustubh  ; c of 
23.  dsuri  gdyatri ; a of  24,  23, 28.  4-p.  usnih  ; c of  24.  prdjdpatyd  ' nustubh  ; b.  of  24, 
23, 2j.  drei  tristubh  ; h of  23,  2b.  sdmny  tisnih  ; z of  23, 27,  28.  virdd  gdyatri ; a of  2f. 
4-p.  prdjdpatyd  jagati  ; b of  2y.  sdmni  tristubh;  d of  28.  p-p.  brdhmt  bhurig  gdyatri ; 
C of  2g.  sdmny  anustubh.^ 

22.  She  ascended  ; she  came  to  the  Asuras  ; the  Asuras  called  to  her ; 
O illusion  (itidyd),  come  ! of  her  Virochana  son  of  Prahrada  was  young 
{vatsd),  the  metal-(4;'<a:j'-) vessel  [was]  vessel;  her  Dvimurdhan  son  of 
Ritu  milked ; from  her  he  milked  illusion ; that  illusion  the  Asuras  sub- 
sist upon ; one  to  be  subsisted  on  becometh  he  who  knoweth  thus. 

R.  alone  gives  the  first  phrase  in  §§  22-28.  In  this  and  the  following  paragraphs 
to  29  inclusive,  the  text  should  accent  asit,  with  all  the  mss.  Ppp.  reads  vairocanas 
instead  of  vir-.  Single  points  in  these  paragraphs  find  correspondences  in  MS.  iv. 
(p.  21,1.  i4ff. ; p.  36, 1.  8 ff.)  and  in  TB.  ii.  2.9^  ff.  |_cf.  i.  5.9' J. 

23.  She  ascended;  she  came  to  the  Fathers;  the  Fathers  called  to 
her : O svadhd,  come ! of  her  king  Yama  was  young,  the  silver-vessel 
[was]  vessel ; her  Antaka  son  of  Mrityu  milked ; from  her  he  milked 
svadhd;  that  svadhd  the  Fathers  subsist  upon  : one  to  be  subsisted  upon 
becometh  he  who  knoweth  thus. 

The  samhita-xu%%.  vary  a good  deal  over  mdrtyavd  'dhok:  P.M.  read  tndrtvyd, 
R.  tnartvyd,  E.O.K.  martyavd,  T.  martydvo ; |_cf.  introd.J.  Ppp.  has  instead  adityo; 
and  it  omits  raja  alter yamas;  it  puts  the  paragraph  after  our  24. 

24.  She  ascended  ; she  came  to  men  {niamtsyd) ; men  called  to  her : 
O rich  in  cheer,  come ! of  her  Manu  son  of  Vivasvant  was  young,  earth 
[was]  vessel ; her  PrithI  son  of  Vena  milked  ; from  her  he  milked  both 
cultivation  {krsi)  and  grain ; upon  those  two,  both  cultivation  and  grain, 
men  subsist ; successful  by  what  is  cultivated  {krsid-),  one  to  be  sub- 
sisted upon,  becometh  he  who  knoweth  thus. 

Te  at  beginning  of  d is  rendered  in  accordance  with  the  paragraphs  that  precede 
and  follow;  but  the  pada-text  reads  te  simply  (not  te  iti'),  as  if  it  qualified  manusyas. 
Ppp.  prthiis  lor  prthi.  An  accent-mark  has  dropped  out  in  our  edition  under  the 
va  of  iravaty  in  a. 

25.  She  ascended;  she  came  to  the  seven  seers;  the  seven  seers 
called  to  her : O rich  in  brdhman,  come ! of  her  king  Soma  was  young, 
meter  [was]  vessel;  her  Brihaspati  son  of  Ahgiras  milked;  from  her  he 
milked  both  brdhman  and  penance ; upon  that,  both  brdhman  and  penance, 
the  seven  seers  subsist ; possessed  of  brdhman-%'p\^n<\ox,  one  to  be  sub- 
sisted upon,  becometh  he  who  knoweth  thus. 

Ppp.  puts  this  paragraph  after  our  26,  and  omits  rdjd  after  somas  in  b. 

26.  She  ascended  ; she  came  to  the  gods ; the  gods  called  to  her : 
O refreshment,  come  ! of  her  Indra  was  young,  the  bowl  [was]  vessel ; 


515  TRANSLATION  AND  NOTES.  BOOK  VIII.  -viii.  lO 

her  god  Savitar  milked  ; from  her  he  milked  refreshment ; upon  that 
refreshment  the  gods  subsist ; one  to  be  subsisted  upon  becometh  he  who 
knoweth  thus. 

Ppp.  reads  darupatram  instead  of  camasas  in  b,  and  omits  devas  in  c. 

27.  She  ascended  ; she  came  to  the  Gandharvas  and  Apsarases ; the 
Gandharvas  and  Apsarases  called  to  her  : O thou  of  sweet  {pthiya)  odor, 
come ! of  her  Chitraratha  son  of  Suryavarchas  was  young,  the  blue-lotus 
leaf  [was]  vessel ; her  Vasuruchi  son  of  Suryavarchas  milked  ; from  her  he 
milked  sweet  odor;  upon  that  sweet  odor  the  Gandharvas  and  Apsarases 
subsist ; of  sweet  odor,  one  to  be  subsisted  upon,  becometh  he  who 
knoweth  thus. 

Ppp.  has  kauvero  vai^ravano  [_cf.  our  28  bj  and  darupatram  in  b,  and  rajatandbhih 
kau7>erako  |_cf.  our  28  cj  in  c.  Restore  in  our  text  the  lost  accent-mark  under  the  ti  of 
jivanti  in  d. 

28.  She  ascended  ; she  came  to  the  other-folks  ; the  other-folks  called 
to  her:  O concealment  (tirod/id),  come!  of  her  Kubera  son  of  Vigravana 
was  young,  the  raw  vessel  [was]  vessel ; her  Rajatanabhi  son  of  Kubera 
milked ; from  her  he  milked  concealment ; upon  that  concealment  the 
other-folks  subsist : he  concealeth  all  evil,  becometh  one  to  be  subsisted 
upon,  who  knoweth  thus. 

Ppp.  gives  everj’where  punyajana  instead  of  itarajana  [twice:  third  occurrence 
not  noted J,  and  reads  in  b vasttrucih  sQryavarcaso  and  puskaraparnam  |_cf.  our  27  bJ. 
P.p.m.  and  K.  read  kuveras  in  b,  and  Bp.K.  read  kaverakds  in  c. 

29.  She  ascended ; she  came  to  the  serpents  ; the  serpents  called  to 
her  : O poisonous  one,  come ! of  her  Takshaka  descendant  of  Vi^ala  was 
young,  the  gourd-vessel  [was]  vessel ; her  Dhritarashtra  son  of  Iravant 
milked ; from  her  he  milked  poison  ; upon  that  poison  the  serpents  sub- 
sist ; one  to  be  subsisted  upon  becometh  he  who  knoweth  thus. 

All  the  mss.  give  the  first  phrase  in  this  verse,  where  it  is  for  the  last  time  repeated. 
Airaovatdh  is  quoted  under  Prat.  iv.  55  as  an  example  of  a word  divided  in  pada- 
text  notwithstanding  its  secondary  formation  with  initial  vrddki.  Ppp.  reads  visd- 
bhayas  for  vdiqdleyas  in  b,  and  combines  -rdstrdi  "rdv-  in  c [_R’s  collation  has 
-rdstrdirdv- 

[Paryaya  VI. — catuskas.  jo.  2-p.virdd  gdyatri ; ^ i . 2-p . samnX  tristubh  ; 32.  2-p. 
prdjdpatyd  ’ nustubh  ; jj.  2p.  drey  umih.'\ 

30.  Then  for  whomsoever  that  knoweth  thus  one  shall  pour  out  with  a 
gourd,  he  should  reject  [it]. 

A gourd,  apparently,  being  a too  simple  vessel  to  be  respectful.  |_The  connection 
of  the  gourd  with  serpents  (vss.  29,  32,  33),  would  seem  to  be  the  reason  for  rejection, 
as  Dr.  Ryder  suggests. J The  readings  of  Ppp.  in  this  division  of  the  hymn  are  “con- 
fused but  apparendy  essentially  accordant  ” with  those  of  our  text.  Read  tad  for  ydd 
at  the  beginning  in  our  text. 


BOOK  VIII,  THE  ATHARVA-VEDA-SAJflHITA. 


viii.  lO 


516 


31.  Should  he  not  reject  [it],  he  should  reject  [it]  by  [thinking]  ; with 
the  mind  I reject  thee. 

32.  In  that  he  rejects  [it],  he  thus  rejects  poison. 

33.  Poison  is  poured  out  after  the  unfriendly  foe  of  him  who  knoweth 
thus. 

[The  quotations  from  the  Old  Anukr.  for  the  parydya-siikta  are  given  piecemeal  at 
the  end  of  parydya.  For  brevity  they  may  here  be  given  together:  I.  trayoda^a/ 
II.  daqa j III.  astdu  ca ; IV.  tatah  sodaqa;  V.  sodaqaj  VI.  catnskas.\ 

|_SPP.,  “Critical  Notice,”  vol.  i.,  p.  19,  prints  them  in  full  in  their  metrical  form: 

trayodaqa  daqd  'stdu  ca  tatah  sodaqa  sodaqa  ; 
virddvdydtk  catuskas  tu  j sat  parydyds  Uc  niqcitdh  ; 

‘In  the  [hymn  beginning]  virdd  vd"  [the  last  parydya  is]  one  of  four 

[avasdaa-rcas']  ; while  the  parydyas  count  six.’J 

[_The  summations  of  ganas  and  {gana-')avasdna-rcas  are  as  follows : I.  g.,  6 ; av., 
13  ; II.  av.,  10  ; III.  4 ; av.,  8 ; IV.  g.,  4 ; av.,  16;  V.  g.,  4 ; av.,  i6  ; VI.  av.,  4. — 
Total  of  av.,  67.  J 

|_Here  ends  the  fifth  anuvdka,  with  2 hymns  and  59  verses:  that  is  i artha-sukta 
of  26  verses  and  i parydya-siikta  with  6 parydyas  and  33  verses.  J 

LSome  mss.  sum  up  the  hymns  and  verses  correctly.  Thus  D.  reckons  30  suktas 
(that  is  24  of  the  decad-divisions  of  our  hymns  1-9,  plus  6 parydya-suktas  of  our  h.  10) 
with  226  verses  (i.e.  in  our  hymns  1-9)  plus  67  avasdna-rcas.  Similarly  ms.  I.  makes 
30  hymns;  but  259  verses  (i.e.  226,  plus  the  33  of  our  h.  10). J 
|_Here  ends  the  nineteenth  prapdthaka.\ 


Book  IX. 


[This  ninth  book  is  the  second  of  the  second  grand  division 
of  the  Atharvan  collection.  For  a general  statement  as  to  the 
make-up  of  the  books  of  this  division,  see  page  471.  The  Old 
AnukramanT  describes  the  length  of  hymns  i,  3,  and  5 by  stat- 
ing in  each  case  the  excess  over  20  verses  — perhaps  assuming 
20  as  the  normal  length.  The  whole  book  has  been  translated 
by  Victor  Henry,  Lcs  livres  VIII  ct  IX  dc  1' Atharva-v'eda  tra- 
duiis  et  commentes,  Paris,  1S94.  The  bhdsya  is  lacking  for  this 
book.J 

LParyaya-hymns:  for  details  respecting  them,  see  pages  471-2. 
The  />arydya-hymns  of  this  book  are  hymn  6 (with  6 parydyas) 
and  hymn  7 (with  i parydyd).\ 

|_The  a««t/a/ta-division  of  the  book  (as  is  explained  on  page  472  also)  is  into  five 
anuvakas  of  two  hymns  each.  The  “ decad  ’’-division  likewise  is  as  described  on 
page  472.  A tabular  conspectus  for  book  ix.  follows; 

Anuvakas  12  3 4 5 

Hymns  12  34  5 6789  10 

Verses  24  25  31  24  38  62T  26^  22  22  28 

Decad-div.  XO+14  10+10+5  10+10+11  10  + 14  10+10+10  + 8 6P  iP  10+12  10+12  10+10  + 8 

Here  means  “ paragraph  of  a paryaya  ” (such  as  is  numbered  as  a “ verse  ” in  the 
Berlin  edition)  and  p means  '•'■paryaya."  The  last  line  shows  the  “ decad  ’’-division. 
These  divisions  are  shown  also  in  both  editions.  Of  these  “ decads,”  anuvakas 
I,  2,  3,  4,  and  5 contain  respectively  5,  5,  4,  2,  and  5 (in  all,  21  “decads”);  while 
anuvakas  T,  and  4 have  respectively  6 paryayas  and  i.  The  sum  is  21  “ decad 
and  7 paryaya-suktas  or  28  siiktas.^ 


I.  To  the  honey- whip  etc. 

\_Atharvan.  — cahtrvin^arcam.  madhudtvatyam  ; dfvinani.  traistubham  : 2.  iristubgarbhd 

pankti ; y.  par dnu stub h ; 6,7.  mahdbrhatl  {6.  atifdkvaragarbhd ; 7.  atijdgatagarbhd)  ; 
8.  brhattgarbhd  samstdrapankti ; g.  pardbrhati  prastdrapahkti ; 10.  paropnk  pankti ; 
ii-ij,  ly,  16,  18,  ig.  amistubk  ; 14.  purausnih  ; 17.  uparistddvirdd  brhati ; 20.  bhurig 
vistdrapankti ; 21.  i-av.  2p.  drey  anuHubh  ; 22.  yp.  brdhml  purausnih;  2g.  2-p.  drei 
pankti  ; 24.  y-av.  6p.  asti.'] 

|_Partly  prose — 14  a and  21  to  the  end.J  Found  also  |_with  vs.  3 before  2,  vs.  7 
before  6,  and  vs.  18  before  16J  in  Paipp.  xvi. ; |_but  according  to  a note  in  W’s  Collation- 
book,  vss.  1-24  occur  in  Paipp.  at  folios  226  a,  108  a,  69  b,  i.e.  in  several  different 

517 


IX.  I- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


51S 


katidas ! \.  The  hymn  is  called  the  madhusukta  ‘honey-hymn’  in  Vait.  16.  12,  and  is 
prescribed  to  be  recited  to  accompany  the  mixing  of  soma  with  milk  in  a part  of  the 
agnistoma  ceremony.  It  is  reckoned  to  the  varcasya  gana  (see  note  to  Kau^.  12.  10)  ; 
and  (always  in  company  with  iii.  16;  vi.  69)  is  directed  in  Kau^.  10.  24*;  12.  15  ; 13.6 
to  be  recited  in  various  ceremonies.  LSee  also  notes  to  vss.  13,  18. J *[_vi.  125.2  and 
ix.  I.  I and  xix.  3.  I have  the  ssmt  pratika' (divasprthivyds^.  SPP.  understands  the 
comm,  at  iii.  16  and  at  vi.  69  as  intending  ix.  i by  divasprthivyds  j but  the  comm,  at 
xix.  3 understands  xix.  3 as  intended  (cf.  Whitney’s  introduction  to  xix.  3).  — The 
“ honeyed  whip,”  mddhufnatl  kdqd,  of  the  Agvins  is  mentioned  in  the  RV.  (i.  22.  3 ; 
157.  4).  Oldenberg,  Rel.  des  Veda,  p.  209,  thinks  it  refers  to  the  morning  dew.  Cf.  Mac- 
donell,  Ved.  MythoL,  p.  49,  54. J 

Translated;  Henry,  81,  115  ; Griffith,  i.  427  ; Bloomfield,  229,  587. 

1.  Verily  from  sky,  from  earth,  from  atmosphere,  from  ocean,  from 
fire,  from  wind  was  born  the  honey-whip ; noting  {cay')  it,  [as]  putting  on 
immortality,  all  creatures  {prajd)  rejoice  to  meet  it  with  their  hearts. 

The  irregularities  of  meter  in  a and  c may  be  rectified  |_very  unsatisfactorilyj  by 
combining  prthivya  'nt-  (as  Ppp.  actually  reads)  and  resolving  cayitu-a.  Divds  p-  is 
prescribed  by  Prat.  ii.  68. 

2.  Great,  all-formed  [is]  the  milk  of  it ; also  they  call  thee  the  seed  of 
ocean ; whence  the  granting  honey-whip  cometh,  thither  breath,  thither 
immortality  {amrta)  hath  entered  in. 

Ppp.  puts  payas  in  a after  vi^varupam  |_and  combines 'syds\  and  puts  iva  in  b 
after  uta;  and  it  reads  at  the  end  divistam.  It  also  gives  the  verse  after  our  vs.  3. 
The  metrical  definition  of  the  Anukr.  is  wrong,  since  a fair  tristubh  is  restorable  by  a 
little  resolution  {vigtc-a,  pr-dnas), 

3.  Men,  manifoldly  meditating  {minidhs-)  severally  see  its  movement 
{caritd)  on  the  earth  ; verily  from  fire,  from  wind  was  born  the  honey- 
whip,  the  formidable  daughter  {tiapH)  of  the  Maruts. 

Pada  c is  identical  with  i b,  padas  c,  d with  10  c,  d.  Ppp.  reads  at  end  of  a prthi- 
vyds ; at  end  of  d,  ttgrd  anapatih  (also  in  vs.  10). 

4.  Mother  of  the  Adityas,  daughter  of  the  Vasus,  breath  of  creatures 
{prajd),  navel  of  immortality  {a7nrta),  gold-colored,  dripping  with  ghee 
{ghrtdcl),  the  honey-whip  moves  among  mortals  [as]  a great  brightness 
{bhdrga). 

Bp.p.m.,Bp.*T.  read  gdrbhas  in  d,  and  our  edition  follows  them,  doubtless  errone- 
ously. [All  of  SPP’s  authorities  give  bhdrgas.\  With  a,  b compare  RV.  viii.  101(90). 
15  a,  b |_and  MB.  ii.8.  15  a,  bj.  The  Anukr.  does  not  heed  the  redundant  syllable  in  c. 
|_Correct_^^f^M^z(:  to  bhdrgag.\ 

5.  The  gods  generated  the  whip  of  honey  ; of  it  there  came  to  be  an 
all-formed  embryo ; this,  when  born  [and]  tender,  its  mother  fills ; it, 
[when]  born,  looks  abroad  on  all  existences. 

Ppp.  has  at  the  end  bhuvattd  'bhi  vasie. 


519  TRANSLATION  AND  NOTES.  BOOK  IX.  -i.x.  I 

6.  Who  knows  {pra-vid)  that,  who  understands  (cit)  that  which  [is] 
the  unexhausted  soma-holding  vessel  of  the  heart  of  it } The  priest 
{brahman)  of  excellent  wisdom  — he  may  revel  in  it. 

‘ Of  it  ’ (b)  is  fern.,  and  so  relates  to  the  ‘ honey-whip  ’ ; ‘ in  it,’  at  the  end,  relates  to 
the  ‘vessel.’  Aksiias  (Ppp.  aksatas)  at  the  end  of  b is  plainly  an  intrusive  addition  to 
the  pada ; the  Anukr.,  wrongly  reckoning  the  initial  a of  asyas  as  unelided,  counts  15 
syllables  in  the  pada,  and  calls  both  this  and  the  next  verse  by  the  unusual  and  indefinite 
name  mahabrhatl. 

7.  He  knows  those  two,  he  understands  them  that  [are]  its  two  unex- 
hausted, thousand-streaming  breasts ; they  milk  out  refreshment  {tirj), 
unresisting. 

‘ Its,’  i.e.  of  the  ‘honey-whip.’  Ppp.  reads  again  aksatau  in  b,  and  it  puts  this  verse 
before  our  vs.  6. 

8.  She  that,  crying  much,  great,  vigor-bestowing,  loud-noised,  goes  unto 

her  course  {}vratd),  bellowing  at  gharmds — she  lows  a lowing,  she 

abounds  {pi)  with  milk  {pdyas). 

‘Crying  loudly,’  lit.  ‘making  to  e.xcess  the  sound  hing'\  ‘abounds  with  milk,’ per- 
haps rather  ‘gives  milk  in  streams.’  The  verse  is  very  obscure;  it  is  in  part  identical 
with  10.6  below  (=  RV'.  i.  164.  28).'  Its  irregular  meter  (ii-f-io[ii?]:9-t-ii=4i 
syllables)  is  very  ill  defined  by  the  Anukr.  [_ which  seems  to  scan  as  1 1 -I-  9 19  -h  1 1 J. 

9.  Whom,  when  fattened,  the  waters  wait  upon,  the  mighty  {gakvard) 
bulls  that  are  self-ruling,  they  rain,  they  cause  to  rain,  for  him  who  knows 
this,  his  desire,  refreshment,  waters. 

‘ Whom  ’ is  fern. ; ‘ they  ’ (c)  is  masc.,  = the  bulls.  Parts  of  this  verse  and  the  fol- 
lowing one  are  lost  in  Ppp.  The  Anukr.  (_seems  to  scan  as  114-11:9-1-  9J. 

10.  Thunder  [is]  thy  voice,  O Prajapati ; a bull,  thou  castest  {ksip) 
vehemence  {}gnsma)  over  the  earth  ; verily  from  fire,  from  wind  was  born 
the  honey-whip,  the  formidable  daughter  of  the  Maruts. 

The  latter  half-verse  we  had  above,  as  3 c,  d ; the  former  half-verse  is  repeated  below, 
as  20  a,  b [_with  divi  for  dd/ii  at  the  endj.  |_Bloomfield  thinks  gusma  is  ‘ lightning  ’ : 
ZDMG.  xlviii.  s66.J  O.  reads  at  the  beginning  stanayitnits  te.  The  metrical  descrip- 
tion of  the  Anukr.  means  only  that  the  syllables  are  40  in  all  (10  4-  12  : 1 1 4-  7),  and 
that  one  pada  contains  seven. 

11.  As  at  the  early  pressing  soma  is  loved  {priyd)  of  the  Agvins,  so, 
O Agvins,  let  splendor  be  maintained  in  my  self. 

12.  As  at  the  second  pressing  soma  is  loved  of  Indra-and-Agni,  so, 
O Indra-and-Agni,  let  splendor  be  maintained  in  my  self. 

13.  As  at  the  third  pressing  soma  is  loved  of  the  Ribhus,  so,  O Ribhus, 
let  splendor  be  maintained  in  my  self. 

This  group  of  three  verses  is  specially  quoted  at  Vait.  21.7  to  accompany  an  offering 
of  ajya.  It  is  one  of  the  passages  forming  the  varcasya  gana  (see  note  to  Kauq.  13.  i)  ; 


IX.  I- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


520 


and  at  Kauq.  139.  15  it  is  prescribed  to  be  used,  with  many  others,  in  the  ceremony  of 
initiation  of  a Vedic  student.  The  verses  are  not  metrical,  ‘ though  the  Anukr.  calls 
them  anustubh  (as  having  31  and  32  syllables).  In  12  a the  accent-mark  under  has 
dropped  out. 

/ 

14.  May  I generate  honey;  may  I win  honey;  rich  in  milk,  O Agni, 
have  I come ; unite  me  here  with  splendor. 

The  second  part  of  the  verse  we  have  had  above  as  vii.  89.  i c,  d.  The  edition  reads, 
with  all  the  mss.,  vahqistya,  but  it  should  be  emended  to  vahsisiya  (root  vati)  ; cf.  the 
similar  misreading  at  xvi.  9.  4.  Ppp.  reads  madhu  janisi  manu  mambiktyah ; and  it 
combines  agnd  "gatnam.  By  reckoning  the  first  part  of  the  passage  as  metrical  (which 
it  is  not)  the  Anukr.  counts  out  a good  puraupiih. 

15.  Unite  me,  O Agni,  with  splendor,  with  progeny,  with  life-time; 
may  the  gods  know  me  as  such ; may  Indra  know,  together  with  the 
seers. 

We  had  the  verse  above,  as  vii.  89.  2. 

16.  As  the  honey-makers  bring  together  honey  upon  honey,  so, 
O Agvins,  let  splendor  be  maintained  in  my  self. 

Ppp.  reads,  for  the  second  half-verse,  evd  me  ‘^vifid  balam  ojaq  ca  dhriyatdm  : cf.  our 
17  c,  d.  The  line  is,  like  the  corresponding  parts  of  11-13,  not  metrical  as  it  stands. 

17.  As  the  flies  (mdksd)  smear  down  here  honey  upoji  honey,  so, 
O Alvins,  let  my  splendor,  brilliancy,  strength,  and  force  be  maintained. 

In  a,  delete  the  superfluous  accent-mark  under  dhu.  Ppp.  has  quite  another  version 
of  a,  b:  yathd  maksd  mayuntyujam  daksindm  adhi ; and  it  omits  balam  ojas  in  d. 
The  omission  of  any  one  of  the  three  nouns  in  our  d would  rectify  the  meter. 

18.  What  honey  on  hills  {giri),  on  mountains,  what  in  kine,  in  horses, 
in  strong  drink  (surd)  as  poured  out,  what  honey  [is]  there,  [be]  that  in 
me. 

With  this  verse  and  the  next  are  to  be  compared  vi.  69.  i,  2 |_where  the  use  by  Vait. 
is  given J.  Ppp.  has  only yadi  girisyavipdm  citvisi  in  place  of  this  verse,  and  puts  it 
before  our  16. 

19.  O ye  Alvins,  lords  of  beauty  ! anoint  me  with  the  honey  of  bees 
(sdraghd),  that  I may  speak  splendid  words  among  the  people. 

This  verse  differs  only  by  one  word  from  vi.  69.  2. 

20.  Thunder  [is]  thy  voice,  O Prajapati ; a bull,  thou  castest  vehe- 
mence on  the  earth,  on  the  sky ; upon  that  live  all  cattle ; with  this  it 
lavishes  (pr)  food  (is)  [and]  refreshment. 

The  first  half-verse  is  the  same  with  10  a,  b,  saving  divi  for  ddhi  at  the  end.  ‘ That  ’ 
in  c is  fern,  (tarn),  and  might  refer  either  to  ‘ voice  ’ or  to  ‘ earth  ’ ; ‘ this  ’ is  masc.  (or 
neut, //««),  and  might  refer  either  to  ‘vehemence’  or  to  ‘sky’;  while  ‘it’  is  again 
fern.  The  obscurity  of  the  verse  baffles  interpretation.  The  Pet.  Lex.  suggests  ‘ seed  ’ 
as  a possible  rendering  of  qupna  (‘  vehemence  ’).  The  metrical  description  of  the 


521 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-i.\.  2 


Anukr.  is,  as  usual  in  such  an  irregular  case  (to  + 12;  ii  +9[ii?]  = 42),  quite  wortli- 
lesG.  Ppp.  omits  the  first  pada,  reads  divas  for  dhn  at  the  end  of  the  second,  and  goes 
on  thus;  madhos  kaqayos  frthivlm  anaksi  tarn  daiaraiit  paqava  upa  jlvanti : sarve 
tena  x'o  ^esam  titjam  bibharti. 

2 1.  Earth  [is]  the  staff,  atmosphere  the  embryo,  sky  the  whip,  light- 
ning the  snapper  prakaqd),  of  gold  the  globule  (bindii). 

The  Pet.  Lex.  conjectures  “ Peitschenriemen  ” for  prakaqd.  Ppp.  leaves  the  initial 
of  antariksam  unelided,  and  for  prakaqas  has  prakd(d  aiad/toka(a  ci ghrtaci. 

22.  He  who  knows  the  seven  honeys  of  the  whip  becomes  rich  in 
honey ; the  Brahman,  and  the  king,  and  the  milch-cow,  and  the  draft-o.x, 
and  rice,  and  barley ; honey  the  seventh. 

One  does  not  see  why  the  Anukr.  calls  the  passage  brahmi  puraupiih  [_that  is  ^ 
of  12  ; 8 -(- 8 = 18  : 1 2 + 1 2 = 42J  rather  than  simply  brdhmi  upiih  of  8-1-8:12  = 
12  + 12  : 18  = 42J ; k is  the  only  example  of  either  name  in  the  treatise.  [The  not 
very  sufficient  reason  for  the  preference  would  seem  to  be  the  position  of  the  avasana, 
which  divides  the  “vs.”  as  18:24  and  not  as  24;  18. J [^’PP-  ® inadhukaqdyas 

for  kaq-  and  sapta  madhumatlm  for  inadhiunan  bhavatij  then  follows  madhumato 
lokaii  jayati  (cf.  vs.  23). J 

23.  Rich  in  honey  he  becomes;  rich  in  honey  becomes  his  provision 
(aharyd)  ; worlds  rich  in  honey  he  conquers,  who  knows  thus. 

24.  When  it  thunders  in  a clear  sky,  that  is  Prajapati  himself  becom- 
ing manifest  to  his  creatures ; therefore  I stand  with  the  sacred  cord 
over  the  right  shoulder,  saying ; O Prajapati,  take  notice  {anu-budh)  of 
me : creatures  [take  notice],  Prajapati  takes  notice  of  him  who  knows 
thus. 

In  order  to  make  an  asti  (64  syll.)  of  this  piece  of  prose,  we  have  to  restore  dnu 
and  separate  Ui  in  d,  and  to  resolve  dnu  enam  in  e ; and  to  make  six  padas  the  last 
line  has  to  be  violently  divided  ; the  pada-X.^^X.  intimates  a division  after  the  second  dnu. 
[_Ppp.  in  a-b  has  a tat  also  before  prajapatis  and  in  e it  reads  praja  budhyante  for 
prajap-  budhyate.\ 

|_The  hymn  begins  with  divds  and  the  quoted  Anukr.  says  “ divaq  ” ca  cattir-uttardh 
(referring  to  a plus  of  4 over  the  normal  20).  J 

2.  To  Kama  : for  various  blessings. 

\Atharvan. — paiicavincakam.  kdmadevatyam.  traistubham  : y.  aiijagatl ; y.jagati;  8.  2-p. 
drci pahkti  ; ii,  20,  2g.  bhurij ; 12.  anustubk  ; ij.  2-p.  drey  anustubh  ; ly,  ij,  18, 21, 22. 

jagati ; 16.  4-p.  fakvarigarbhd pardjagati.^ 

|_Partly  prose — “vs.”  13.  J Found  also  (except  vs.  4)  in  Paipp.  xvi.  (_with  vs.  16 
before  12  and  vs.  24  before  20 J.  The  hymn  (vs.  i)  is  prescribed  in  Vait.  24. 10  to  be 
recited,  with  homage  to  Kama,  in  a part  of  the  Agnistoma  ceremony  ; and  in  Kaug.  49.  i 
it  (vs.  i)  accompanies  the  release  of  a bull  in  a witchcraft  ceremony. 

Translated:  Muir,  v.  404  (nearly  all);  Ludwig,  p.  519;  Scherman,  Philosophische 
Hymnen,  p.  76  (part)  ; Henry,  84,  1 18  ; Griffith,  i.  430  ; Bloomfield,  220,  591 . — Cf.  Hille- 
brandt,  Veda-Chrestomathie,  p.  40. 


IX.  2- 


BOOK  IX.  THE  ATHARVA-VEDA-SAxMHITA. 


522 


1.  The  rival-slaying  bull  Kama  do  I desire  to  aid  {'igiks)  with  ghee, 
with  oblation,  with  sacrificial  butter ; do  tbou,  praised  with  great  heroism, 
make  my  rivals  to  fall  downward. 

Kama,  lit.  ‘ desire,  love,’  is  so  thoroughly  personified  throughout  the  hymn  that  the 
word  is  better  transferred  than  translated. 

2.  What  of  my  mind  or  my  sight  is  not  agreeable  {priyd),  what  of 
me  gnaws,  does  not  enjoy  {abhi-nand),  that  evil-dreaming  do  I fasten  on 
my  rival ; praising  Kama,  may  I shoot  up. 

The  sense  of  a,  b is  very  doubtful ; without  b added,  a would  naturally  mean  ‘ what 
is  not  agreeable  to  my  mind  or  sight  ’ ; the  Pet.  Lex.  proposes  to  help  the  difficulty 
rather  by  emending  b X.o  yasmad  bibhatse  yac  ca  na  'bhinande.  This  verse  and  the  fol- 
lowing one  are  included  in  the  duhsvapnandgana  gana  : see  note  to  Kaug.  46.  9.  There 
is  an  irregularity  in  ever)'  pada,  but  the  Anukr.  does  not  heed  them.  Ppp.  has,  for  b. 
me  hrdaye  nd  ' bhinandanti ; and,  for  d,  kdmam  justa  hdnudam  bhideyam  — thus  giv- 
ing us  no  help.  |_Pischel  treats  the  vs.,  Ved.  Sittd.  ii.  61.  Aufrecht!  KZ.  xxxiv.  459,  sees 
here  a root  bhas  ‘ verdriessen,  taedere.’ J 

3.  Evil-dreaming,  O Kama,  and  difficulty,  O Kama,  want  of  progeny, 
homelessness,  ruin  do  thou,  formidable,  masterful,  fasten  on  him  who 
shall  seek  to  devise  {cikits-)  distresses  for  us. 

Ppp.  combines  'smabhyam  in  d. 

4.  Thrust,  O Kama;  thrust  forth,  O Kama;  let  them  who  are  my 
rivals  go  to  ruin ; of  them,  thrust  to  lowest  darknesses,  do  thou,  O Agni, 
burn  out  the  abodes  (ydstu). 

The  Anukr.  takes  no  notice  of  the  deficiency  of  bvo  syllables  in  d,  which  in  9 d is 
made  up  by  the  addition  of  a7iu.  In  Vait.  4.  5 the  verse  is  strangely  used  to  accompany 
the  separation  of  two  sacrificial  ladles ; in  Kau9.  48.  5 it  accompanies  the  driving  away 
of  something  with  a branch. 

5.  That  daughter  of  thine,  O Kama,  is  called  a milch-cow,  what  utter- 
ance {vac)  the  poets  name  virdj ; with  that  do  thou  avoid  them  that  are 
my  rivals ; let  breath,  cattle,  life  avoid  them. 

Or  a might  be  ‘ that  milch-cow  is  called  thy  daughter.’  O.  reads  pdry  endn  in  d ; 
but  the  passage  is  quoted  under  Prat.  iii.  80  as  one  in  which  the  lingualization  of  n 
does  not  take  place. 

6.  With  the  strength  of  Kama,  of  Indra,  of  king  Varuna,  of  Vishnu, 
with  the  impulse  of  Savitar  (‘  the  impeller  ’),  with  the  priestship  {hotrd) 
of  Agni  I thrust  forth  my  rivals,  as  a skilful  pole-man  {}^ambin)  a boat 
on  the  waters  {udakd). 

Qambhi  occurs  nowhere  else,  and  the  meaning  of  qdmba  is  doubtful.  Ppp.  reads  in 
C piqdcdn  instead  of  sapatndn. 

7.  Let  Kama,  my  valiant  {vdjin)  formidable  overseer,  make  for  me 
freedom  from  rivals;  let  the  all-gods  be  my  refuge;  let  all  the  gods  come 
to  this  call  of  mine. 


523 


TRANSLATIOx\  AND  NOTES.  BOOK  IX. 


-IX.  2 


‘ All  ’ is  viqve  in  c,  and  sdrve  in  d.  The  verse  is  called  jagatl  by  the  Anukr.,  though 
only  d is  a jagati  pada  |_and  that  only  by  countj.  Ppp.  combines  at  the  end  of  d indi 
'mam  [_and  thus  suggests  the  true  metrical  rendering  of  d as  a tristubh : similarly  at 
ix.3.  15J. 

8.  Enjoying  this  sacrificial  butter  rich  in  ghee,  do  ye,  with  Kama  as 
chief  {-jyhtjia),  revel  here,  making  for  me  freedom  from  rivals. 

Ppp.  reads  ghrtam  id  in  a,  and  krnvantu  in  c.  The  verse  is  a perfectly  good 
virdptndmagayatri,  but  the  Artukr.  calls  it  an  drci pankti,  as  if  it  had  30  syllables. 

9.  Becoming,  O Kama,  in  alliance  {sardtha^ti)  with  Indra-and-Agni, 
may  ye  make  my  rivals  to  fall  downward ; of  them,  fallen  to  lowest  dark- 
nesses, do  thou,  O Agni,  burn  along  out  the  abodes. 

With  c,  d compare  4 c.  d above.  The  first  half-verse  presents  various  anomalies : 
sardtham  demands  an  instrumental  case  ; we  should  expect  rather  a plural  verb  (but 
compare  vi.  104.  3 a,  b) ; and  it  should  be  accented  after  hi.  Emending  indrdgni  to 
indrena,  and  rediAmg  pdddydthas,  would  make  everything  right. 

10.  Slay  thou,  O Kama,  those  that  are  my  rivals;  make  them  fall 
down  to  blind  darknesses;  be  they  all  senseless  {hiirindriya),  sapless; 
let  them  not  live  any  day  soever. 

Ppp.  combines  sapatnd  'ndhd  in  a-b,  combines  and  reads  nirindriyd  'ravdh  in  c, 
and  has  for  Ayathd  nu  jivdt  katamac  ?J  cane  'sdm. 

11.  Kama  hath  slain  (yadh)  them  that  are  my  rivals;  he  hath  made 
for  me  wide  space,  prosperity  ; let  the  four  directions  bow  to  me ; let  the 
six  wide  ones  [fem.J  bring  ghee  to  me. 

The  third  pada  was  found  above  as  v.  3.  i c.  It  is  unusual  for  the  Anukr.  to  note  as 
bhurij  a tristubh  containing  a ya^a/f-pada.  |_Cf.  Bergaigne,  Rel.  Ved.  ii.  122.J 

12.  Let  them  float  away  downward,  like  a boat  severed  from  its  moor- 
ing; of  them,  thrust  forth  by  missiles,  there  is  no  return  again. 

The  verse  is  nearly  identical  with  iii.  6.  7 above.  l_Ppp.  reads  in  c sdyakas  pra-.\ 

13.  Agni  [is]  a repeller  ydva),  Indra  a repeller.  Soma  a repeller;  let 
the  repelling  (} yavaydvan)  gods  repel  {yu)  him. 

[Prose. J This  translation  is  altogether  questionable.  Perhaps  the  verse  accom- 
panies a ceremony  in  which  barley  {ydva)  is  used,  a play  on  words  being  intended 
between  ydva  ‘ barley  ’ and  the  root  yu  ‘ repel  ’ ; yavayavan  would  then  be  ‘ going  in 
barley.’  Ppp.  has  for  second  half  yavayanty  amum  dmusydyatiam  amusyds  putram 
jivalokath  mrtalokam  katd  'mum.  It  is  strange  that  the  Anukr.  does  not  note  the 
paragraph  as  dvyavasdnd. 

14.  With  his  heroes  not  safe  \_d-sarvavlm]  let  him  go  on,  thrust  forth, 
to  be  hated  of  friends,  to  be  avoided  of  his  own  kin  ; on  earth  also  stay 
(ava-sd)  thunderbolts  ; may  the  formidable  god  massacre  your  rivals. 

The  sense  of  c is  obscure ; vidyrctas  might  also  be  object  of  the  verb : ‘ they  let  loose 
thunderbolts.’  Ppp.  puts  dvesyas  after  mitrdndm  in  b.  The  Anukr.  calls  the  verse  a 


ix.  2-  BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA.  524 

jagati,  although  it  is  a tristtibh  with  one  jagati-^&Asi  (like  ii).  |_W.  usually  renders 
sdrvavira  by  ‘with  all  [his,  our,  etc.]  heroes.’] 

15.  This  great  [earth],  both  stirred  and  unstirred,  bears  the  lightning 
and  all  the  thunders ; let  the  Aditya,  arising  with  property,  with  bril- 
liancy, thrust  downward  my  rivals,  he  the  powerful  one. 

The  first  half-verse  is  wholly  obscure,  and  the  version  given  commits  the  grammatical 
solecism  of  taking  vidyn'it  as  neut.  accus.  But  for  the  last  ca,  vidyut  might  be  taken  as 
subject  of  the  sentence.  The  verse  has  a tristubh-'p^da.  *(a),  of  which  the  Anukr.  makes 
no  account. 

16.  What  sufficient  {iidbhi'i)  triply-guarding  defense  thou  hast,  O Kama, 
worship  {brahman)  as  extended  protection  (vdrman),  made  unpierceable, 
with  that  do  thou  avoid  them  that  are  my  rivals ; let  breath,  cattle,  life 
avoid  them. 

The  last  half-verse  is  [nearly]  identical  with  5 c,  d above,  and  O.  again  reads  ena/t 
in  d.  Ppp-  puts  the  verse  next  before  our  12.  The  description  of  the  meter  by  the 
Anukr.  is  unintelligible,  since  we  have  {12  + 14:12-1-14)  52  syllables,  or  an  atijagatij 
perhaps  parajagatl  is  a misreading  for  this. 

17.  Wherewith  the  gods  thrust  forth  the  Asuras,  wherewith  Indra 
conducted  the  barbarians  {ddsyu)  to  lowest  darkness,  therewith  do  thou, 
O Kama,  thrust  forth  far  from  this  world  those  who  are  my  rivals. 

Ppp.  reads  at  end  of  b tamo  'pabadhe,  and  at  end  of  d sarvan  for  diiram.  The  verse 
(11-1-13:11-1-11=  46)  is  a queer  sort  of  '' jagati." 

18.  As  the  gods  thrust  forth  the  Asuras,  as  Indra  drove  {badh)  the 
barbarians  to  lowest  darkness,  so  do  thou,  O Kama,  thrust  forth  far  from 
this  world  those  who  are  my  rivals. 

Ppp.  has  again  ta7no  'pabadhe,  but  this  time  dftram.  The  ^'jagati"  meter  is  like 
that  of  vs.  17. 

19.  Kama  was  first  born;  not  the  gods,  the  Fathers,  nor  mortals 
attained  {dp)  him ; to  them  art  thou  superior  {jydydhs),  always  great ; to 
thee  as  such,  O Kama,  do  I pay  homage. 

Ppp.  reads  in  a,  b prathamo  nd  ' nyat puro  nai  'nath  devdsas  pitaro  710  'ta  77iartydh  ; 
and  it  combines  in  d 7ia77idi  V.  The  verse  (9[io  ?] -P  10  : 1 2 4- 1 1 = 42)  is  a queer 
“ tristubh." 

20.  How  great  in  width  are  heaven-and-earth ; how  far  the  waters 
flowed,  how  far  fire — to  them  art  thou  etc.  etc. 

With  a is  identical  iv.  6.  2 a.  Some  sa/hhitd-vass.  read  sisyadiir  in  b (O.s.m.R.). 
[I  find  no  note  of  R.]  The  meter  is  described  by  the  Anukr.  in  accordance  with  tliat 
of  vs.  I I . 

21.  How  great  are  the  divergent  (yisvahc)  quarters  [and]  directions  ; how 
great  the  regions  {d^d),  on-lookers  of  the  sky  — to  them  art  thou  etc.  etc. 

The  verse  lacks  two  syllables  of  being  a real  jagati. 


525 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  3 


22.  How  many  the  humble-bees  {b/irnga),  the  bats,  the  kurtirus ; how 
many  have  been  the  vdg/tds,  the  tree-creepers  — to  them  art  thou  etc.  etc. 

The  verse  is  a jagati  in  number  of  syllables  (12-1-13:124-11  =48).  Bp.  accents 
jatvdh  in  a. 

23.  Superior  art  thou  to  him  that  winks,  that  stands  ; superior  to  the 
ocean  art  thou,  O Kama,  fury  — to  them  art  thou  etc.  etc. 

24.  Verily  no  wind  soever  attains  (dp)  Kama,  not  fire,  sun,  also  not 
moon ; to  them  art  thou  etc.  etc. 

Ppp.  puts  this  verse  before  our  20,  and  reads  for  c,  d na  vapa(;  Cana  kamam  dpur 
no.  'hordtrani  nihatdni  yantl  na  vdi  punyajdq  |_intending  punyajandq  ,?J  cana  kdmant 
dpur  na  gancihannlpsaraso  na  sarpdh.  The  Anukr.  accounts  the  verse  simply  a 
tristubh  [_perhaps  counting  b as  10  and  balancing  it  with  the  12  of  cj. 

25.  What  propitious  excellent  bodies  thou  hast,  O Kama,  with  which 
what  thou  choosest  becometh  real,  with  them  do  thou  enter  wholly  into 
us  ; make  evil  devices  (dhi)  enter  away  elsewhere. 

The  combination  tabhis  H’dm  is  an  example  under  Prat.  ii.  84,  and  is  quoted  in  the 
commentary  there.  Ppp-  reads  vrnite  at  end  of  b,  upa-  for  abhi-  in  c,  and  upa  for  apa 
in  d.  The  Anukr.  pays  no  heed  to  the  extra  syllable  in  d.  The  verse  is  quoted  in 
Kau^.  24.  29  in  the  dgrahdyani  ceremony,  to  accompany  the  act  of  lying  down  (appar- 
ently merely  on  account  of  the  occurrence  of  -sam-viq  in  c). 

LThe  quoted  Anukr.  here  says  kdmasuktah.\ 

|_Here  ends  the  first  anuvdka,  with  2 hymns  and  49  verses.  J 

3.  To  accompany  the  releasing  of  a house. 

[Bhrgvatigiras.  — ekatrinfatkam.  (dlddevatyam.  dnusUtbham  : 6.  pathydpankti  ; y.  paros}tih  ; 
ly.  y-av.  y-p.  ati^akvari ; ly.  prastdrapaJikti  ; 2i.  dstdrapajikti ; 2y,yi.  yp.  prdjdpatyd 
brhati ; 26.  sdmnt  tristubh  ; 2y-yo.  pratisthdndmagdyatri ; sy-yi.  i-av.  yp.) 

l_Partly  prose — 25  to  end.J  Found  also  in  Paipp.  xvi.  (in  the  verse-order  1-3,  5,  4, 
6-10,  14,  i6,  II,  12,  13,  15,  17,  21,  18,  20,  19,  24,  23,  22,  25-31).  The  hymn  is  not 
noticed  in  Vait.;  but  several  verses  (i,  15,  18,  22,  24)  are  quoted  in  Kauq.  66.  22-30,  in 
connection  with  an  inauguration-ceremony  (savayajna)  in  which  a house  (a  toy  house  ?) 
is  an  object  given. 

Translated  : Ludwig,  p.  464  ; Zimmer,  p.  151  (vss.  1-24)  ; Grill,  60,  188  (vss.  1-24)  ; 
Henry,  87,  121;  Griffith,  i.  434;  Bloomfield,  193,  595.  — Cf.  also  Oldenberg,  IFA. 
vi.  1 79. 

1.  Of  the  props  (upamit),  of  the  supports  (praiimit),  and  also  of  the 
connectors  (} parimit)  of  the  dwelling  (cald)  that  possesses  all  choice 
things,  we  unfasten  the  tied  (naddhd)  [parts]. 

Ppp.  reads  npamitas  pratimito  'tho  parimitaii  ca  yaq  qdldyd  viqvavdrdyd  te  naddhatt 
vi  crtdmasi. 

2.  What  of  thee  is  tied,  O thou  that  possessest  all  choice  things,  what 
fetter  and  knot  is  made,  that  with  a spell  (vac)  I make  fall  apart,  as 
Brihaspati  [did]  Bala. 


IX.  3- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


526 


All  the  mss.  read  baldm  (not  valdtn)  in  c,  as  also  Ppp.  {brhaspathh  vaham  balatn'). 

, Our hzs  \n  A sran(ayd?ni : tvdi.  The  Anukr.  seems  to  imply  the  abbreviation  of 
iva  to  'va  in  C. 

3.  He  stretched  {d-yam),  he  combined  {sam-brh),  he  made  thy  knots 
firm  (drdhd)  ; with  Indra  we  unfasten  [them],  as  a knowing  slaughterer 
the  joints. 

4.  Of  thy  beams  (yahgd),  ties  {ndhana),  and  binding  {prandhd)  grass, 
of  thy  sides  {paksd),  O thou  that  possessest  all  choice  things,  we  unfasten 
the  tied  [parts]. 

Van^d  is  properly  a bamboo  beam.  Prandhd  (unchanged  in  pada-t^xX)  seems  to 
occur  only  here,  nor  is  root  nah  elsewhere  combined  with  praj  I have  ventured  to 
render  it  as  an  adj.,  as  tftia  appears  to  call  for  a descriptive  epithet.  Ppp.  reads 
7taddhdn  vi  in  d. 

5.  Of  the  clamps  (samdahqd),  of  the  paladds,  and  of  the  embracer 
{pdrisvanjalyd)  — now  of  the  mistress  of  the  building  do  we  unfasten  the 
tied  [parts]. 

Ppp.  reads,  in  a,  paliddttdfh  parisvancanadasya  ca;  and,  for  c,  sarvd  mdnasya 
patni  te ; it  also  puts  the  verse  before  our  4. 

6.  What  hanging  vessels  (>gikyd)  they  bound  on  to  thee  within  for 
enjoyment,  those  we  unfasten  for  thee ; be  thou,  [when]  set  up,  O mis- 
tress of  the  building,  propitious  to  our  self  {tanu). 

Qikyd  may  be  an  ornamental  hanging  appendage  of  some  kind.*  All  the  mss.  read 
tnatiasya  patni  in  d ; our  edition  emends  to  i>idn~.  The  pada-XtxX  has  liddhitd,  undi- 
vided, in  e (as  at  xviii.  2.  34,  and  uddhih  at  viii.  8.  22) ; the  case  ought  to  fall  under 
Prat.  iv.  62,  but  root  dhd  is  not  mentioned  there,  though  we  find  han  superfluously 
included.  Ppp.  reads  ydni  te  antag  cikydtiy  dmedho  'ntydya  katn ; and,  for  d,  sarvd 
mdnasya  patnyd. 

*[As  to  decorations  of  this  kind,  see  John  Griffiths,  The  Paintings  in  the  Buddhist 
Cave-Temples  of  Ajantd,  London,  1896,  plates  6,  10,  and  13  ; cf.  also  Karpura-mafljarl, 
iii.  27,  ed.  Konow,  and  my  note  thereon  at  p.  289.  W.  has  interlined  “slings”  as  an 
alternative  rendering  of  qikyd. \ 

7.  Oblation-holder  {havird/idna),  fire-place  (agnicdla),  wives’  site  [and] 
seat ; seat  of  the  gods  art  thou,  O heavenly  dwelling. 

The  paropfh  is  regular,  save  for  the  common  variant  of  a tristubh  instead  of  a 
jagati-'^^idz.  at  the  end. 

8.  The  thousand-eyed  net  (dksn),  stretched  out  as  ofa^d  on  the  division- 
line {visiivd?it),  tied  down,  put  on,  do  we  with  worship  (brdhman)  unfasten. 

Abhihita  in  c doubtless  contains  the  suggestion  of  abhidhdnl  ‘a  lialter.’  Geldner 
(^Ved.  Stud.  i.  136)  wants  to  make  of  akp(  a ‘slake’  or  ‘pillar.’  Viptvant  probably 
means  the  ‘parting  of  the  hair,  crown’  (so  Zimmer),  here  the  ridge  of  the  roof. 
Ppp.  begins  yakpnopiqam.,  and  has  in  c the  easier  reading  apinaddham  apihitam. 


527 


TRANSLATIOiN  AND  NOTES.  BOOK  IX. 


-IX.  3 


9.  He  who,  O dwelling,  accepts  thee,  and  he  by  whom  thou  art  built 
— let  both  those,  O mistress  of  the  building,  live  to  attain  old  age. 

The  manasya  of  the  mss.  in  c is  again  emended  in  our  edition  to  man-.  Ppp.  recti- 
fies the  meter  of  a by  reading  yaq  citra  {ca  tvdf)  pr-.  The  Anukr.  pays  no  heed  to 
the  irregularity  of  the  verse  (9  -I-  8 : 8 7). 

10.  Do  thou,  made  firm,  tied,  adorned  {pari-kr),  go  to  him  yonder  — 
thou  whose  every  limb,  whose  every  joint  we  unfasten. 

O.  reads  in  a amutrai  'nam.  PdriskrtS.  is  unaltered  in  the  pada-Xtxi,  as  prescribed  by 
Prat.  iv.  58.  Enam  probably  indicates  the  “ acceptor  ” (9  a,  15).  Ppp.  reads  in  b tridha 
for  drdha,  and  begins  c with  tasyas.  |^As  to  atmttra,  cf.  Oldenberg,  I FA.  vi.  179.J 

11.  He  who  fixed  (tii-mi)  thee,  O dwelling,  [who]  brought  together 
the  forest  trees  — unto  progeny,  O dwelling,  he,  [as  a]  most  exalted 
Prajapati,  made  thee. 

Ppp.  reads  pfirvas  for  i^ale  in  a. 

12.  Homage  to  him,  homage  to  the  giver,  and  to  the  lord  of  the 
dwelling  we  pay  ; homage  to  the  forth-moving  {pra-car)  fire,  and  to  thy 
spirit  {} piinisa)  [be]  homage. 

Ppp.  reads  in  b krnmasi. 

13.  Homage  to  kine,  to  horses,  whatever  is  born  {vi-jd)  in  the  dwelling  ; 
thou  rich  in  births  {vijd-),  rich  in  progeny,  we  unfasten  thy  fetters. 

Ppp.  lacks,  probably  by  an  oversight,  the  second  half-verse. 

14.  Thou  coverest  within  the  fire,  the  men  together  with  the  cattle 
{paqu) ; thou  rich  in  births,  rich  in  progeny,  we  unfasten  thy  fetters. 

15.  Between  both  heaven  and  earth  what  expanse  [there  is],  therewith 
do  I accept  this  dwelling  of  thine  ; the  atmosphere  that  pervades  (vhndna) 
space  {rajas),  that  do  I make  a paunch  {uddra)  for  treasures  ; therewith  I 
accept  the  house  for  this  man. 

This  verse  in  Kaug.  66.  28  accompanies  the  “ acceptance  ” of  the  house  in  question. 
The  Anukr.  calls  it  an  atiqakvart,  though  it  contains  only  57  syllables  (12 -(-12: 
1 1 -t-  1 1 ; 1 1 ) instead  of  60.  Ppp.  reads  at  end  of  b tai  'mam  (an  abbreviation  which  is 
here  acceptable,  as  making  a good  trishibh--^^A-3,  [_such  was  the  case  at  ix.  2.  7 alsoj), 
and  in  tyac  chdlam  for  tena  q-. 

16.  Rich  in  refreshment,  rich  in  milk,  fixed  (ni-mi),  built  upon  the  earth, 
bearing  all  food,  O dwelling,  do  not  thou  injure  those  accepting  [thee]. 

17.  Wrapped  {d-vr)  with  grass,  clothing  itself  in  paladds,  the  dwelling, 
place  of  rest  {niveqani)  of  living  creatures,  like  the  night  — built  on  the 
earth  thou  standest,  like  a she-elephant,  having  feet. 

That  is,  apparently,  heavy  and  big  on  the  four  corner  posts,  like  an  elephant  (female 
because  ‘dwelling’  is  feminine)  on  its  feet.  With  b compare  xii.  i.  6 b.  The  verse  as 
a prastdrapankti  {\  i -t-  12  : 8 -f-  8)  has  no  irregularity  which  the  Anukr.  is  wont  to  heed. 


ix.  3-  BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA.  528 

18.  Of  thy  rush-work  {ita)  I unfasten  what  was  tied  on,  uncovering; 
[thee]  pressed  together  by  Varuna  let  Mitra  in  the  morning  open  out. 

The  verse  in  Kau^.  66.  24  accompanies  the  letting  down  {ava-sf)  of  the  door. 
[Bergaigne  has  a note  on  the  vs.,  Rel.  Ved.  iii.  122.J 

19.  The  dwelling  fixed  with  worship  {brahman),  fixed,  built  by  the 
poets — let  Indra-and-Agni,  immortal,  defend  the  dwelling,  the  seat  for 
soma  (somyd). 

P.  reads  nirtnitam  in  b,  and  saumydm  in  d.  Ppp-  has  a quite  different  version  : 
catussraktim  paricakrdm  for  a ; vigvana  bibhrati  qalam  (cf.  our  16  c)  auirto  sdumyath 
sadah  for  c,  d.  ’ 

20.  A nest  (kuldya)  upon  a nest,  a vessel  {koga)  pressed  together  in  a 
vessel  — there  a mortal  is  born  (yi-jd),  from  whom  all  is  generated 
{pra-Jd). 

Ppp.  has  martyas  in  c. 

21.  [The  dwelling]  which  is  fixed  with  two  sides, 'with  four  sides, 
which  with  six  sides  — the  eight-sided,  the  ten-sided  dwelling,  the  mistress 
of  the  building,  Agni  lies  in  like  an  embryo. 

The  pada-X&yX  reads  astdopaksdin  in  c,  by  Prat.  iii.  2 ; iv.  94.  [As  to  paksa,  cf. 
iii.  7.  3.J  The  verse  is  a good  pa/lkii,  involving  only  the  resolution  7nanasi-a  in  d,  but 
the  Anukr.  absurdly  treats  it  as  of  four  padas ; and,  in  accordance  with  this,  \X\g.  pada- 
mss.  mark  a pada  division  after  qaldm. 

22.  I go  forward,  O dwelling,  turned  toward  thee,  uninjuring,  that  art 
turned  toward  me;  for  within  [are]  fire  and  waters,  the  first  door  of 
right  (rtd). 

Ppp.  reads  at  the  end  prathamobhd.  The  mss.  all  have  ca  rtdsya  in  c-d.  The 
verse  is  quoted  in  ,Kau9.  66.  25,  accompanying  the  action  of  ‘ going  forward  with  {dddya) 
water-pot  [and]  fire.’ 

23.  I bring  forward  these  waters,  free  from  ydksma,  dispellers  of 
ydkpna;  I set  forth  unto  the  houses,  together  with  immortal  fire. 

We  had  this  verse  above,  as  iii.  12.  9.  Ppp-  (which  omitted  it  as  part  of  that  hymn) 
reads  in  a kardnti,  and  in  c abhi  (for  7/pa). 

24.  Fasten  thou  not  on  us  the  fetter;  a heavy  burden,  become  thou 
light  ; like  a woman  {vadhfl),  O dwelling,  we  carry  thee  where  we  will. 

Quoted  in  Kau^.  66.30.  [Cf.  again  Oldenberg,  IFA.  vi.  179.  — Over  “woman”  W. 
interlines  “ bride  ? ” J 

25.  From  the  eastern  quarter,  homage  to  the  greatness  of  the  dwell- 
ing ! hail  to  the  gods  that  are  to  be  hailed  ! 

[Ppp.  puts  svd/id  devebhyah  svdhyebhyah  before  prdcydh  : and  has  a similar  order 
in  the  following  vss.J 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  4 


529 

26.  From  the  southern  quarter,  homage  etc.  etc. 

27.  From  the  western  quarter,  homage  etc.  etc. 

28.  From  the  northern  quarter,  homage  etc.  etc. 

29.  From  the  firm  quarter,  homage  etc.  etc. 

30.  From  the  upward  quarter,  homage  etc.  etc. 

31.  From  every  quarter,  homage  etc.  etc. 

In  the  last  verse  diq6di(^ah  should  have  been  printed  without  space  before  the  repeti- 
tion, as  is  our  usage  elsewhere. 

L.After  this  hymn,  which  e.\ceeds  the  norm  by  1 1 verses,  the  quotation  from  the  Old 
Anukr.  is  ekddaqai  'vo  “ 'pamitam  ” iti 

4.  Accompanying  the  gift  of  a bull. 

\_Brahman. — calurvhifakam.  drsabham.  traistubham  : S.  bhnrij  ; b,  10,  24.  JagatT ; 

20, 2j.  anustubh  ; /<?.  uparistdJ  brhatJ ; 21.  dstdra/’ankti.'\ 

Found  also  in  Paipp.  xvi.  (in  the  verse-order  1-3,  5,  4,  6,  8,  7,  9,  ro-13,  15,  14,  16-22, 
24,  23).  Not  noticed  in  \'ait.,  and  not  in  Kau^.  in  a way  to  cast  any  light  whatever 
upon  it ; the  hymn  is  quoted  in  Kauq.  24.  19  (with  vi.  in)  in  the  ceremony  of  turning 
a bull  loose,  and  vs.  24  separately  in  the  same  ceremony  in  Kau^.  24.  21  ; also  vs.  i in 
66.  18  in  connection  with  a bull ; the  hymn  is  reckoned  (see  note  to  Kaug.  19.  i)  among 
the  pustika  mantras. 

Translated  : Henry,  90,  1 28  ; Griffith,  i.  438.  — For  some  of  the  vss.  the  reader  may 
consult  Hillebrandt,  Ved.  Myth.  i.  330,  516,  382,  358,  525. 

1.  The  bright  bull  of  a thousand,  rich  in  milk,  bearing  all  forms  in  his 
bellies,  desiring  to  accomplish  (?fiks)  what  is  excellent  for  his  giver,  the 
sacrificer  — he,  the  ruddy  one  of  Brihaspati,  hath  stretched  \_d-ian\  the 
line  {tdntn). 

That  is,  doubdess,  ‘ has  extended  or  performed  the  sacrifice.’ 

2.  He  who  in  the  beginning  became  the  counterpart  {praiimd)  of  the 
waters,  prevailing  [prab/ifi)  for  everything,  like  the  divine  earth,  father  of 
young  (yatsd),  lord  of  the  inviolable  [kine] — let  him  set  {kr)  us  in  thou- 
sandfold prosperity. 

3.  A male  {pthndtis),  [yet]  pregnant,  big  (sthdvira),  rich  in  milk,  the 
bull  bears  a trunk  (kdbmidhd)  of  good  (I’dsii) ; him,  sacrificed  to  Indra,  let 
Agni  Jatavedas  carry  by  the  roads  traveled  by  the  gods. 

\V.  reads  in  b vdsos  kd-. 

4.  Father  of  calves,  lord  of  the  inviolable  [kine],  also  father  of  great 
gulfs  {gdrgara)\  calf,  afterbirth,  fresh  milk,  beestings,  curd,  ghee  — that 
[is]  his  seed. 

The  verse  occurs  also  in  TS.  (iii.  3.  9^),  MS.  (ii.  5.  10),  and  K.  (xiii.  9).  In  b,  MS. 
reads  uta  'ydm  iox  dt  ho  j ford,  TS.  has  dmiksd  mdstu  ghrtdm  asya  retah,  and  MS.  the 
same,  save_yo«;7/  for  retah. 


IX.  4- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


530 


5.  The  gods’  portion  [was]  that  load,  the  sap  of  waters,  of  plants,  of 
ghee ; the  mighty  one  {gakrd)  chose  a drink  of  soma ; a great  stone 
became  what  [was  his]  body. 

This  verse  also  is  found  in  TS.  and  MS.  (as  above),  in  both  texts  preceding  our  vs.  4 
(in  MS.  one  other  verse  intervenes,  our  xviii.  4.  28).  Both  have,  for  a,  deva?tdm  csd 
upandhd  dsitj  for  b,  TS.  has  apath  gdrbha  dsadhisn.  nydktah,  and  MS.  apam  pdtir 
vrsabhd  dsadhinam  j in  c,  both  have  drapsdtn  for  bhaksdm  and^;7ja  for  qakrdhj  in  d, 
after  abhavat,  MS.  has  ydi  tdd  asit,  and  TS.  tdd  esam, 

6.  Thou  bearest  a vessel  filled  with  soma,  shaper  {tvdstr)  of  forms, 
generator  of  cattle;  propitious  to  thee  be  these  pudenda  Qprajanti)  that 
are  here ; to  us,  O ax,  confirm  those  that  are  yonder. 

Ppp.  reads  at  the  beginning  somasyaj  its  second  half-verse  is  unintelligible.  The 
verse  is  with  no  propriety  called  a jagatl  (11-1-11:13-1-12  = 47). 

7.  Sacrificial  butter  he  bears  ; ghee  [is]  his  seed  ; thousandfold  pros- 
perity— that  they  call  the  sacrifice;  the  bull,  clothing  himself  in  Indra’s 
form  — let  him,  O gods,  come  propitious  to  us,  being  given. 

Ppp.  reads  in  b sahasraposas,  and  in  d 'smd  and  (ivdi  "tu. 

8.  Indra’s  force,  Varuna’s  two  arms,  the  Agvins’  two  shoulders,  of  the 
Maruts  this  hump ; they  who  are  wise,  poets,  who  are  skilful  (inanisin)y 
call  him  Brihaspati  brought  together. 

The  verse  has  two  jagati-'^a^as,  though  called  by  the  Anukr.  simply  bhurij.  Read 
at  the  end  of  b kakiU. 

9.  Rich  in  milk,  thou  stretchest  unto  the  people  (yipj  of  the  gods ; 
thee  they  call  Indra,  thee  Sarasvant ; he  gives  a thousand  [kine]  with  one 
face  who  makes  offering  (a-hu)  of  a bull  to  a Brahman. 

|_Cf.  Oldenberg,  IFA.  vi.  183. J 

10.  Brihaspati,  Savitar  bestowed  on  thee  vigor  {vdyas)  ; from  Tvashtar, 
from  Vayu  was  brought  forth  thy  soul  {atmdn) ; with  mind  in  the  atmos- 
phere I make  offering  {Im)  of  thee ; let  heaven-and-earth  both  be  thy 
barhis. 

Ppp.  reads  tnanas  for  vayas  in  a.  The  Anukr.  calls  the  verse  jagatl,  though  two  of 
its  padas  are  tristubh. 

11.  He  who  goes  speaking  out  greatly  among  the  kine,  like  Indra 
among  the  gods  — of  that  bull  let  the  worshiper  {brahmdn)  praise  together 
the  members  excellently. 

All  our  mss.  (save  O.)  read,  like  the  edition,  tdsya  rsa-  in  c,  although  the  passage  is 
quoted  as  example  under  the  Prat,  rule  (iii.  46)  that  a or  d-\-  r make  ar.  Ppp.  reads 
in  a aindrl'va.  The  paddhati  (note  to  Kau9.  24.  19)  has  the  verse  whispered  in  the 
right  ear  of  the  released  bull. 


531 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  4 


12.  His  sides  were  Anumati's  ; his  flanks  {^anilvfj)  were  Bhaga’s  ; of 
his  knees  (asthivdnt)  Mitra  said  : those  are  wholly  mine. 

All  the  nouns  are  duals.  The  Anukr.  takes  no  notice  of  the  redundant  syllable  in  c. 
[_Henry  would  emend  thus  : -vdntabrav-,  i.e.  -vdnta  abrav-.\  Ppp-  reads  at  the  begin- 
ning/arfr/ay  dstam. 

13.  His  rump  was  the  Adityas’ ; his  two  thighs  were  Brihaspati’s  ; his 
tail  [was]  the  heavenly  wind’s ; therewith  he  shakes  the  herbs. 

Ppp.  reads  in  b ironty  dstam. 

14.  His  intestines  {giidd)  were  Sinivall’s;  they  called  his  skin  Surya’s  ; 
they  called  his  feet  (pi.)  the  upstander’s  {utt/idtr),  when  they  prepared 
{kalpay-)  the  bull. 

The  pada-it\\.  reads,  like  the  samhitd,  utthdtuh,  by  Prat.  iv.  62.  Ppp.  combines 
gudd  "sam  ; it  also  makes  our  14  c,  d and  15  c,  d exchange  places.  |_Ppp.  puts  yat 
before  rsabham,  and  for  akalpayan  it  has  vika  . . . (gap).J 

15.  His  breast  (krodd)  was  Jami^ahsa's ; his  vessel  [was]  maintained 
as  Soma’s,  when  all  the  gods,  coming  together,  distributed  (vi-kalpay-) 
the  bull. 

We  had  jdmiqahsa  above  (ii.  10.  i)  as  ‘imprecation  of  sisters’;  the  word  does  not 
occur  elsewhere.  What  part  of  the  bull  is  his  ‘ vessel  ’ is  obscure.  The  first  pada  has 
a redundant  syllable. 

16.  Those  dew-claws  {kusthikd)  [were]  Sarama’s ; they  assigned  the 
hoofs  to  the  tortoises  (kurtnd) ; the  content  of  his  bowels  they  maintained 
for  the  worms,  the  ^avartds. 

The  mss.  are  divided  between  qavarta  (P.s.m.I.O.R.p.m.T.D.Kp.)  and  qvavarta 
(Bp.E.R.s.m.)  ; while  M.  and  P.p.m.  have  qvaqavarta,  and  W.  qaqavarta.  The  occur- 
rence of  qavartd  in  TS.  (v.  7.  23'  : also  in  connection  with  ubadhya')  determined  the 
reading  of  our  text.  But  our  pada-X.^yLl  divides  the  word  (Bp.  qvaovartd;  D.Kp.  qaov-'), 
which  favors  the  reading  qva-,  since  it  implies  a combination  of  the  two  recognizably 
independent  words  qvan  and  varta,  ‘ occurring  in  dogs,’  or  something  of  the  sort.  Ppp. 
apparently  has  qivaratrebhyo.  [_Roth  suggests  that  qavarta  may  be  for  qavavarta 
‘ Aaswurm,  Made.’J 

17.  With  his  horns  he  pushes  the  demon ; with  his  eye  he  slays  ruin  ; 
with  his  ears  he  hears  what  is  excellent  — he  who  is  the  inviolable  lord 
of  kine. 

Ppp.  reads  in  a,  b raksa  risad  rati.  The  Prat.  (ii.  70)  notes  that  the  reading  in  d 
is  sioK  yds  pdt-.  Some  of  the  mss.  (Bp.I.K.)  accent  agh?tyds. 

18.  With  a hundred-fold  sacrifice  he  sacrifices  ; the  fires  burn  him  not ; 
all  the  gods  quicken  him,  who  makes  offering  of  a bull  to  a Brahman. 

The  last  pada  is  the  same  with  9 d.  Ppp-  has  sarve  instead  of  viqve  in  c. 

19.  Having  given  a bull  to  Brahmans,  one  makes  his  mind  wider;  he 
beholds  {ava-pac)  prosperity  of  the  inviolable  [kine]  in  his  own  stall. 


IX.  4- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


532 


Ppp.  reads  in  a brahmanaya  vrsabham,  and  in  d vi paqyaUi.  In  a,  we  have  to  com- 
bine (as  not  very  rarely  elsewhere)  -bhya  rs-. 

20.  Let  there  be  kine,  let  there  be  progeny,  also  let  there  be  own 
strength  ; let  the  gods  approve  all  that  for  the  giver  of  a bull. 

Ppp.  puts  after  sarvam  in  c. 

21.  Let  this  burly  [pipdna)  one,  a very  Indra,  bestow  conspicuous 
wealth ; let  this  one  [bestow]  a well-milking  cow,  constantly  with  calf ; 
let  him  yield  [duh)  inspired  will  beyond  the  sky. 

Ppp.  has  very  different  readings,  which  in  part  are  less  unacceptable  than  those  of 
our  text:  for  a,  b,  ay  am  pipatia  inciriyath  gaydm  bibharii  tejani : in  d,  vipaqyatam 
puro  divah.  \Yox  pipana,  cf.  Bloomfield,  AJP.  xii.  443. J 

22.  Of  reddish  form,  clouded  (} nabhasd),  vigor-giving,  vehemence  of 
Indra,  all-formed,  he  hath  come  to  us,  assigning  to  us  life-time  and 
progeny ; and  with  abundances  of  wealth  let  him  attach  himself  to 
(abhi-sac)  us. 

The  last  half-verse  agrees  nearly  with  xviii.  4.  62  c,  d,  where  dddhatas  and  sacadhvam 
make  better  meter.  It  is  not  impossible  to  resolve  asmdbhi-am  in  c,  but  sacantatn, 
which  some  of  the  mss.  read  (P.p.m.W.D.),  is  forbidden  by  the  sense.  Ppp.  has  a 
wholly  different  line : prajdm  asmabhyam  dadhato  rayi?h  ca  dirghayutvaya  ^aia^ara- 
daya.  |_Bloomfield  translates  the  verse  at  ZDMG.  xlviii.  566,  but  overlooks  the  accent 
of  nabhasd;  cf.  idmas-a  and  tamasa  {sathhita-loxm.  at  xi.  9.  22). J 

23.  Here  in  this  stall,  O closeness  {upapdrcana),  be  thou  close  unto 
us ; unto  [us]  what  seed  the  bull  has ; unto  [us],  O Indra,  thy  heroism. 

This  is  a variant  of  RV.  vi.  28.  8 (with  which  TB.  ii.  8.  8'^  and  L^S.  iii.  3.  4 precisely 
agree)  ; RV.  has,  for  a,  b,  7tpe  'ddm  tipapdrcanam  asii  gdsu  'pa  prcyatam,  with  rdtasi 
for  ydd  retas  in  c,  and  viryi  at  the  end : a very  different  sense ; the  Pet.  Lexx.  under- 
stand 7ipa-prc  as  signifying  here  sexual  union.  We  have  to  combine  irregularly 
'pa  in  order  to  rectify  the  meter  of  b ; the  Anukr.  does  not  heed  the  irregularity. 

24.  This  young  male  we  set  toward  you  here ; with  him  go  ye  (fern.) 
playing  according  to  your  wills  ; abandon  us  not  with  birth,  ye  well- 
portioned  ones ; and  with  abundances  of  wealth  attach  yourselves  to  us. 

The  last  pada  is  the  same  with  xviii.  4.  62  d.  The  verse  is  found,  in  much  more 
acceptable  form,  in  TS.  (iii.  3.  9*,  followed,  after  one  intervening  verse,  by  our  vss.  5,  4 
above)  and  PGS.  (iii.  9.  6,  disagreeing  with  TS.  in  only  one  word);  they  read,  for  a, 
eidtii  yuva7iain  pdri  (but  PGS.  patitii)  vo  dadami  (omitting  atra~)\  in  \),  priyihta  for 
vd^ati  d/iu ; in  C,  (^dpta  for  hdsistaj  and,  for  d,  rdyds  pdsena  sdm  isa  tnadema  (nearly 
our  iii.  15.  8 c).  Ppp-  agrees  with  our  text,  only  combining  dadhmo  'tra  in  a.  But  for 
the  accent  of  jamisd  (in  TS.  also),  we  might  render,  with  Stenzler,  ‘ ye  who  are  by  birth 
well-portioned.’  Bp.R.p.m.  have  at  end  of  c subhagds.  The  Anukr.  weakly  calls  the 
verse  (124-12:11  4-n)  a jagati,  in  spite  of  the  tristubh  cadence  of  its  first  pada.  It 
is  quoted  in  Kauq.  24.  21,  to  accompany  the  sending  away  of  an  older  bull  and  the 
release  of  a new  one.  |_See  also  note  to  Kauq.  25.  24.  J 

|_IIere  ends  the  second  anuvdka  with  2 hymns  and  55  verses.  The  quoted  Anukr. 
says  “ sdhasreP \ 


533 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  5 


5.  With  the  offering  of  a goat  and  five  rice-dishes. 

[Bhrgu. — astHtriiifat.  mantroktdjam  pahcdudanadevatyam.  trdistubham  : j.  purotifak- 
varijagati;  4,  10.  jagati ; 14,  ij,  27-30.  anustiibh  {30.  kakummati)  ; 16.3-p.  anustubh  ; 
j8,  37.  3'P.  virdd  gdyatrT ; 23.  purausnih  ; 24.  j-/.  anustubusriiggarbho  paristddbdrhatd 
virdd  jagali ; 20-22.  ? ; 26.  yp.  anustubusniggarbho  'paristddbdrhatd  bhurij ; 31.  7p.  asti  ; 
32-33.  lo-p.  prakrti  ; 36.  lO-p.  dkrti  ; 38.  i-av.  2-p.  sdmni  tristubh.] 

|_Partly  prose  — “ vss.”  16,  20-22,  31-36  ; also  considerable  parts  of  23-30. J Found 
for  the  most  part  also  in  Paipp.,  but  not  all  together,  nor  even  all  in  the  same  book ; 
the  greater  part  of  the  vss.  (i,  3-6,  8,  7,  ii,  9,  12,  10,  13-15,  19-21,  23,  24,  2)  occur 
in  xvi. ; vss.  16,  17,  37  (part)  in  iii. ; vss.  27,  28  in  viii. ; vss.  24-26,  31-36  are  represented 
by  similar,  but  briefer  and  very  corrupt  material,  in  xvi.;  vss.  18,  22,  37  (part),  38  are 
wanting  |_apparently  also  29-30J.  Three  of  the  verses  are  quoted  in  Vait.,  and  more 
in  Kau^. : see  under  the  verses. 

Translated;  Muir,  v.  304-6  (parts)  ; Ludwig,  p.  435  ; Henry,  93,  133  ; Griffith,  i. 442. 

1.  Conduct  him  hither;  take  hold;  let  him  go,  foreknowing,  unto  the 
world  of  the  well-doing ; crossing  the  great  darknesses  variously,  let  the 
goat  step  unto  the  third  firmament  {ndka). 

Ppp.  has,  in  c,  vipa^yam  for  mahdnti : cf.  our  3 c.  The  first  six  verses  of  the  hymn 
are  quoted  in  their  order  in  Kaug.  64.  6-16  (vs.  i also  in  64.  27)  in  connection  with  the 
bringing  in,  slaughtering,  and  cooking  of  a goat;  vss.  i and  2 also  in  Vait.  10.  14,  15, 
in  connection  with  the  sacrifice  of  an  animal.  This  verse  is  called  by  the  Anukr.  simply 
a tristubh,  although  its  first  half  is  veiy  irregular  (8  -1-  13). 

2.  I lead  thee  about  as  portion  for  Indra,  as  patron  (sfiri)  for  the  sacri- 
ficer  at  this  sacrifice ; whoever  hate  us,  them  take  hold  after ; innocent 
{dndgas)  [are]  the  sacrificer’s  heroes. 

The  verse  in  Ppp.  (as  noted  above)  follows  what  corresponds  to  our  vs.  24,  and  has, 
for  a,  b,  ind.  bh.  qamitd  krnotvani  yajha  yajuapatiq  ca  siirih  j and,  for  d,  arista  vird 
yajamanac  ca  same. 

3.  Away  from  his  foot  wash  thou  down  the  evil  walk  that  he  walked 
(car) ; with  cleansed  hoofs  let  him  step  on,  foreknowing ; crossing  the 
darknesses,  variously  looking  abroad  let  the  goat  step  unto  the  third 
firmament. 

Or  padds  in  a may  be  accus.  pi. ; the  redundancy  of  the  pada,  in  sense  and  meter,  is 
an  indication  of  intrusion ; but  the  mode  of  its  reduction  to  proper  shape  is  not  obvious, 
and  Ppp.  gives  no  help.  Ppp.  has,  instead  of  our  C,  d,  te  jyotipnantam  sukrtdl  lokam 
ipsan  trtiye  nake  adhi  vikramasva. 

4.  Cut  along  this  skin  with  the  dark  [metal],  O slaughterer,  joint  by 
joint  with  the  knife  (ast) ; do  not  plot  against  [him]  ; do  not  be  hostile  to 
[him]  ; prepare  him  joint-wise ; set  him  up  apart  in  the  third  firmament. 

Ppp.  has,  for  d,  sukrtam  madhye  adhi  vi  qraye  'vtam.  The  Anukr.  weakly  calls  the 
verse  a jagati,  although  it  is  a tristubh  with  three  redundant  syllables  (doubtless  qyamena 
or  viqastar\  in  a.  The/a4a-text  divides  paruoqah,  by  Prat.  iv.  19. 


IX.  5- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


534 


5.  With  a verse  I set  the  kettle  upon  the  fire;  pour  thou  on  the 
water ; set  him  down  ; set  [him]  about  with  fire,  ye  quellers  ; when  cooked, 
let  him  go  where  is  the  world  of  the  well-doing. 

Ppp.  has  instead,  for  a,  bhiimydih  bhufniin  adhi  dhdraydmi j and,  in  b,  abhi  for  ava. 
The  successive  parts  of  the  verse  are  quoted  in  Kaug.  64.  11-15,  to  accompany  corre- 
sponding acts.  The  Anukr.  does  not  heed  the  redundant  syllable  in  d. 

6.  Step  up  from  here,  if  thou  hast  been  completely  heated,  from  the 
heated  pot  on  to  the  third  firmament ; thou,  a fire,  hast  come  into  being 
out  of  fire ; conquer  [thy  way]  unto  that  world  of  light. 

The  translation  of  a implies  the  emendation  to  dtapthas,  which  seems  very  probable ; 
nearly  all  the  mss.  read  ataptas  (only  E.  dta-^  P.M.  ataptas'),  which  the  edition  has 
altered  to  dtaptas.  Of  the  reading  in  Ppp.  I have  no  note  ; Ppp.  reads  for  d jyo/ismo 
acha  sukrtath  yatra  lokah ; our  d is  found  (nearly)  as  its  8 d. 

7.  The  goat  [is]  Agni,  and  they  call  the  goat  light ; they  say  that  the 
goat  is  to  be  given  by  one  living  to  a priest  {brahman) ; the  goat,  given 
in  this  world  by  one  having  faith,  smites  far  away  the  darknesses. 

For  the  first  two  words  Ppp.  reads  ajatn  evd  'gnun  ; in  b,  it  puts  jivaid  after  brah- 
mane.  The  redundant  syllable  in  b is  not  noticed  by  the  Anukr.  LSee  note  under  8.  J 

8.  Having  five  rice-dishes,  let  him  step  out  five-fold,  about  to  step 
unto  the  three  lights ; go  thou  forth  to  the  midst  of  the  well-doing  that 
have  made  offerings ; spread  out  {vi-^ri)  upon  the  third  firmament. 

The  last  pada  is  the  same  with  xviii.  4.  3 e ; Ppp.  has  instead  jyotipnantam  abhi 
lokam  jayd  ’smdi,  with  which  compare  our  6 d.  The  Anukr.  passes  in  silence  the 
irregularities  of  the  second  pada.  [_Cf.  Oldenberg,  ZDMG.  1.  449. J 

9.  Ascend,  O goat,  to  where  is  the  world  of  the  well-doing;  like  an 
expelled  qarabhd  mayest  thou  move  {es)  across  difficult  places ; given, 
with  five  rice-dishes,  to  a priest  {brahman),  he  shall  rejoice  the  giver  with 
rejoicing. 

Ppp.  reads  kramasva  instead  of  roha  in  a,  and  reads  qalabhas  ‘ locust,’  which  is 
more  sensible,  in  b;  our  d is  its  10  d,  with  dhdtdram  instead  of  dd-.  The  Anukr.  treats 
the  second  pada  as  regular,  and  it  can,  indeed,  be  read  by  violence  into  1 1 syllables. 

10.  The  goat  sets  him  that  has  given  it  on  the  three-firmamented, 
three-heavened,  three-backed  back  of  the  firmament ; being  given  with 
five  rice-dishes  to  a priest,  thou  art  a single  milch-cow,  all-formed,  wish- 
yielding. 

Ppp.  reads  in  b sukrtdm  lake  for  ndkasya  prsthe ; and  our  d is  its  9 d,  with  the 
intrusive  dhenus  left  out.  The  verse,  in  spite  of  its  irregularity,  is  by  the  Anukr.  reck- 
oned simply  a jagatl  (i  i -1-  12  ; 1 1 + 12  [13?]). 

11.  This  third  light  of  yours,  O Fathers,  the  goat  with  five  rice-dishes 
one  gives  to  a priest ; the  goat,  given  in  this  world  by  one  having  faith, 
smites  far  away  the  darknesses. 


535 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-1.x.  5 


The  second  half-verse  is  identical  with  7 c,  d above.  Ppp.  has,  for  d,  pahcodano 
brahmane  dJyamanah  (our  9 c,  lo  c). 

12.  Desiring  to  obtain  the  world  of  the  well-doing  that  have  made 
offerings,  one  gives  to  a priest  a goat  with  five  rice-dishes ; do  thou  con- 
quer complete  attainment  {vyapti)  unto  that  world ; be  he,  accepted,  pro- 
pitious to  us. 

Ppp.  begins  pra  jyotismantam  sukrtam  lok- ; and  reads  c,  d thus : sa  vydpo  nens 
abhi  lokam  jayd  'sme  qivo  'smabhyam  pratigrhyate  'd/ti. 

13.  The  goat  verily  was  born  from  the  heat  of  the  fire,  wise,  of  the 
wise  [vipra),  of  power,  he  the  inspired  one ; what  is  offered,  is  bestowed, 
is  conferred  {abhipurta),  accompanied  with  vdsat  — that  let  the  gods  pre- 
pare in  due  season  (rtucds). 

The  first  pada  is  identical  with  iv.  14.  l a.  Ludwig  (also  p.  370)  proposes  to  emend 
in  cXo  guriam  abhigiirtam.  Part  of  the  mss.  blunderingly  accent  rtuqas  in  d.  Ppp.  has 
in  b vayodha  instead  of  vipaqcit,  and  in  c puts  purtam  before  istam.  The  last  two 
padas  are  irregular,  but  the  Anukr.  takes  no  notice  of  it.  LPada  c is  a good  jagatt  j 
and  d,  a good  tristubh,  if  we  read  devasas,  or  (with  Henry)  tdd  id.\ 

14.  A home- woven  garment  he  may  give,  also  gold  as  sacrificial  gift ; 
so  he  fully  obtains  the  worlds  that  are  heavenly  and  that  are  earthly. 

15.  Unto  thee,  O goat,  let  these  streams  of  soma  {somyd)  go,  divine, 
ghee-backed,  honey-dripping ; establish  thou  earth  and  sky,  upon  the 
seven-rayed  back  of  the  firmament. 

* The  mss.  in  general  (not  P.M.)  accent  dja  in  a..  They  are  rather  evenly  divided 
between  ddhi  and  'dhi  in  d (W.I.O.K.T.K.  have  'dhi).  Compare  with  a,  b the  refrain 
to  iv.  34.  5—7.  Ppp.  reads  for  a : etas  tvd  dadhara  ' cchamayanti  viqvatas  somyam  ; 
\_somyam  would  seem  to  be  the  beginning  of  Ppp’s  b ; J in  c,  d,  for  uta  . . . prsthe,  it 
gives  divath  sadas%'a  ndke  tisthasy.  Padas  b,  c are  metrically  irregular,  but  the  Anukr. 
does  not  heed  it. 

16.  A goat  art  thou ; O goat,  heaven-going  (svar-gd)  art  thou  ; by  thee 
the  Ahgirases  foreknew  [their]  world ; that  pure  (pimya)  world  would  I 
fain  foreknow. 

|_Prose.J  The  translation  of  a is  according  to  the  accent  of  the  vocative  dja  j there 
may  be  a play  on  words  between  ajd  ‘ goat  ’ and  ajd  ‘ unborn  ’ : ‘ unborn  art  thou, 
O goat’  (emending  to  aja).  Ppp.  reads  for  c tarn  lokatn  anu  pra  jnepna.  |_This  vs. 
and  the  next  are  in  its  iii.J  The  definition  of  the  meter  by  the  Anukr.  seems  senseless 
(7  [8  ?]  -f  1 1 : 8 = 26).  The  third  pada  is  VS.  xx.  25  c. 

17.  Wherewith  thou  carriest  a thousand;  wherewith,  O Agni,  [the 
offering  of]  one’s  whole  possession  — therewith  carry  thou  this  our  offer- 
ing  to  go  to  heaven  (svdr)  among  the  gods. 

The  verse  is  found  also  in  VS.  (xv.  55),  TS.  (iv.  7.  134  ; v.  7.  73),  MS.  (ii.  12.  4),  and 
K.  (xl.  12  [_but  Schroeder  under  the  MS.  passage  refers  to  K.  xviii.  18J).  VS.  and  MS. 
put  sahdsram  after  vdhasi  in  a,  and  VS.  reads  \_yena  in  a,  andj  7iaya  for  vaha  in  c ; 


IX.  5- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


536 


TS.  has  in  iv.  for  d devayano  yd  uttamdh  (in  v.  it  agrees  throughout  with  our  text). 
Ppp.  begins  with^^«a  vd  sah-.  Vait.  quotes  the  verse  in  29.9,  23.  LMS.  hasj/«a.J 

18.  The  cooked  goat,  having  five  rice-dishes,  driving  off  perdition,  sets 
[one]  in  the  heavenly  (svargd)  world ; with  it  may  we  conquer  worlds 
that  possess  suns. 

As  noted  above,  the  verse  is  wanting  in  Ppp. 

19.  [The  goat]  which  one  deposited  with  the  Brahman,  and  which 
among  the  people  (viks/c)  ; what  scattered  drops  (yiprus)  [there  are]  of 
the  rice-dishes,  of  the  goat  — all  that  of  ours,  O Agni,  do  thou  later  know 
in  the  world  of  the  well-done,  at  the  meeting  of  the  ways. 

20.  The  goat  verily  strode  out  here  {iddm)  in  the  beginning ; this 
[earth]  became  its  breast,  the  sky  its  back,  the  atmosphere  its  middle, 
the  quarters  its  (two)  sides,  the  (two)  oceans  its  paunches  ; 

[_Prose  — 2o,  21,  and  22. J 

21.  Both  truth  and  right  its  eyes,  all  truth  [and]  faith  its  breath,  the 
virdj  its  head  ; this  verily  is  an  unlimited  offering,  namely  {ydt)  the  goat 
with  five  rice-dishes. 

The  second  satyam  in  vs.  21  is  doubtless  a corrupt  reading,  and  the  Ppp.  version 
indicates  that  we  should  have  instead  rupdtn  (‘  the  universe  its  form,’  instead  of  ‘ all 
truth  ’).  Ppp.  reads,  for  the  two  verses  : ajas  pahcdudano  vy  akramata  tasyo  'ra  iyam 
abhavad  udara7n  antariksafn  : dydus  te  prsthath  diys  pdrqve : diqaq  cd  'iidiqaq  ca 
^rfige  satyaih  ca  rtaih  ca  caksusi  viqvariipaTh  ^raddhd  etc.  All  the  sa/hhitd-mss.  read 
ca  rtdih  (instead  of  ca  rtdih')  near  the  beginning  of  vs.  21.  The  text  of  the  Anukr.  is 
apparently  defective,  leaving  out  the  metrical  definition  of  vss.  20-22  and  vs.  25. 

22.  An  unlimited  offering  does  he  obtain,  an  unlimited  world  does  he 
take  possession  of  {ava-rudh),  who  gives  a goat  with  five  rice-dishes,  with 
the  light  of  sacrificial  gifts. 

Wanting  in  Ppp.,  as  noted  above. 

23.  He  should  not  split  its  bones  ; he  should  not  suck  out  its  marrow  ; 
taking  it  all  together,  he  should  cause  it  to  enter  here  and  here. 

Or,  ‘ should  cause  this  and  this  to  enter  ’ ; the  sense  is  obscure.  Ppp.  reads  in  c 
sarvdni  lor  sarvam  enatn.  By  calling  the  verse  a purausnih,  the  Anukr.  intends  that 
its  first  two  padas  be  read  as  one,  of  12  syllables.  The  Kau^.  quotes  (66.31,  32;  next 
after  quotations  of  verses  from  hymn  3)  both  halves  of  the  verse,  the  latter  to  accom- 
pany the  act  of  piercing  an  object  and  scattering  it  into  a pit  filled  with  water. 

24.  This  and  this  verily  becomes  its  form  ; therewith  one  makes  it 
come  together ; food,  greatness,  refreshment  it  yields  {duh)  to  him  who 
gives  a goat  with  five  rice-dishes,  with  the  light  of  sacrificial  gifts. 

Ppp.  reads  for  the  second  half-verse  svadhdm  urjam  aksatiih  7>iaho  'studi  duhe:  ya 
evam  vidnso  'ja/ii  pancdudanaih  daddti ; and,  as  above  noted,  our  vs.  2 then  follows. 
The  metrical  description  of  the  Anukr.  (closely  accordant  with  that  of  vs.  26,  though 


537 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  5 


the  real  construction  of  the  verses  is  very  different)  implies  the  artificial  division  of  the 
refrain  (as  in  vs.  28  and  other  verses  below)  into  two  padas,  of  7 and  9 syllables,  and 
counts  46  syllables  in  all ; the  natural  number  is  45  (12  + 8:10+15  = 45). 

25.  Five  gold  ornaments  (rukmd),  five  new  garments,  five  milch-cows 
milking  his  desire  come  to  be  his  who  gives  a goat  with  etc.  etc. 

This  verse,  of  which  at  least  the  first  pada  is  metrical  (11  + 13:15=39)  is  left 
undescribed  in  the  Anukr.  It  (or  vs.  26,  both  having  the  same  pratlka)  is  quoted  in 
Kaug.  64.  25.  LMore  nearly,  ‘ Five  milch-cows  become  wish-milking  for  him  who,’  that 
is,  ‘yield  or  grant  to  him  his  wishes  who’  etc.J 

26.  Five  gold  ornaments  become  light  for  him  ; his  garments  become 
a defense  for  his  body,  he  attains  the  heavenly  {svargd)  world,  who  gives 
a goat  with  etc.  etc. 

Here  are  plainly  four  padas,  of  which  the  first  three  are  metrical,  with  the  refrain  added 
(11+11:8+15);  the  definition  of  the  Anukr.  seems  to  imply  ii  + 10:8  + 7+  9 = 45 
syllables,  or  a bhurik  tristubh. 

27.  Whoever  (fern.)  having  gained  a former  husband,  then  gains 
another  later  one  — if  {ca)  they  (dual)  shall  give  a goat  with  five  rice- 
dishes,  they  shall  not  be  separated. 

The  mss.,  as  usual  in  such  cases,  read  vitva  in  a ; and  all  but  Bp.  strangely  accent 
anyatn  in  b.  Ppp.  reads  pacatas  for  dadatas  in  d.  |_This  vs.  and  the  next  are  in 
Ppp’s  viii.J 

28.  Her  later  husband  comes  to  have  the  same  world  with  his  remar- 
ried spouse  who  (masc.)  gives  a goat  with  five  rice-dishes,  with  the  light 
of  sacrificial  gifts. 

The  Anukr.  treats  the  prose  refrain  of  vss.  22,  24-26  as  a half  aniistubh  in  the  second 
line  of  this  verse.  Ppp.  reads  instead  ajam  ca  paheauda/tam  dadat. 

29.  A milch-cow  having  one  calf  after  another,  a draft-ox,  a pillow,  a 
garment,  gold,  having  given,  those  go  to  the  highest  heaven  {div). 

The  Anukr.  takes  no  notice  of  the  redundant  syllable  in  b.  [_Perhaps  it  balances  the 
redundancy  of  b witli  the  deficiency  of  c.J 

30.  Self,  father,  son,  grandson,  grandfather,  wife,  generatrix,  mother, 
those  who  are  dear  — them  I call  upon. 

Nor  does  the  Anukr.  heed  the  deficient  syllables  in  b of  this  verse.  |_We  might 
render  jdnitrim  matdram  by  ‘ the  mother  that  bore  [me].’J 

31.  Whoever  knows  the  season  “torrid”  {naidagha)  by  name  — that 
verily  is  the  season  “torrid”  by  name,  namely  {ydt)  the  goat  with  five 
rice-dishes ; he  indeed  burns  out  the  fortune  of  his  unfriendly  foe 
{bhrdtrvya),  he  thrives  (bhu)  by  himself,  who  gives  a goat  with  five  rice- 
dishes,  with  the  light  of  sacrificial  gifts. 

In  this  and  the  following  verses  the  mss.  read  tiama  rtum  etc.  throughout.  The 
natural  division  is  into  four  padas  instead  of  seven,  and  |_the  paragraph,  read  as  prose. 


IX.  5- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


538 


hasj  only  61  syllables  instead  of  64  ( = asii)  ; but  the  three  missing  syllables  can  easily 
be  made  out  by  resolutions.  One  would  expect  dahati,  to  correspond  with  naidagha. 
Read  in  \>  ydd  ajdh  (an  accent-sign  slipped  out  of  place). 

32.  Whoever  knows  the  season  “ making  ” by  name,  each  making  fortune 
of  his  unfriendly  foe  he  takes  to  himself  ; that  verily  is  the  season  “ making  ” 
by  name,  namely  the  goat  with  five  rice-dishes ; he  indeed  etc.  etc. 

33.  Whoever  knows  the  season  “gathering”  by  name,  each  gathering 
fortune  of  his  unfriendly  foe  he  takes  to  himself ; that  verily  is  the  sea- 
son “ gathering  ” by  name,  namely  the  goat  etc.  etc. 

34.  Whoever  knows  the  season  “fattening”  by  name,  each  fattening 
fortune  of  his  unfriendly  foe  he  takes  to  himself ; that  verily  is  the  season 
“fattening”  by  name,  namely  the  goat  etc.  etc. 

35.  Whoever  knows  the  season  “up-going”  by  name,  each  up-going 
fortune  of  his  unfriendly  foe  he  takes  to  himself ; that  verily  is  the  season 
“ up-going  ” by  name,  namely  the  goat  etc.  etc. 

These  four  verses  agree  in  number  of  syllables,  and  the  name  given  them  by  the 
Anukr.  {prakrti)  demands  84 ; this  number  it  is  possible  to  make  out  by  resolutions  of 
sa/hdhi,  though  the  natural  reading  gives  only  80  (10  -1-20:15:20-1-15  =80).  Sam- 
yatim°samyatim  in  vs.  33  b is  quoted  by  the  commentary  under  Prat.  iv.  44,  as  an 
example  of  a repeated  separable  word  which  gives  up  in  pada-itxX  its  individual  separa- 
tion in  favor  of  that  between  the  repetitions.  Read  in  32  c ydd  ajdh  (an  accent-sign 
gone),  and  supply  an  omitted  mark  of  punctuation  after  datte  in  33. 

36.  Whoever  knows  the  season  “overcoming”  (abhibhti)  by  name, 
each  overcoming  fortune  of  his  unfriendly  foe  he  takes  to  himself ; that 
verily  is  the  season  “ overcoming  ” by  name,  namely  the  goat  etc.  etc. 

This  verse  has  six  more  syllables  than  the  preceding  ones,  and  the  Anukr.  gives  it  a 
name  {dkrti)  applying  properly  to  88  syllables.  In  C read  esd  for  esa. 

37.  Cook  ye  the  goat  and  the  five  rice-dishes ; let  all  the  quarters,  like- 
minded,  united  {sadhrydnc),  with  the  intermediate  directions,  accept  that 
of  thee. 

All  the  mss.  (except  D.)  read  at  the  end  (d  {pada-texi  td)  before  etdm ; our  edition 
emends  to  ta;  the  word  could  better  be  spared  altogether.  Ppp.  has  (in  iii.)  only  the 
first  pada.  The  Anukr.  describes  the  verse  as  if  this  pada  as  well  as  the  other  two 
were  metrical. 

38.  Let  them  defend  this  of  thine  for  thee ; to  them  I offer  {liu)  sacri- 
ficial butter,  this  oblation. 

‘ Them  ’ is  fern.,  designating  the  ‘ quarters  ’ of  vs.  37.  The  translation  omits  a tc;  it  may 
be  regarded  as  an  ethical  dative,  anticipating  the  distincter  tubhyam  ‘for  thee  ’ that  follows. 

|_This  hymn  begins  with  a naya ; and,  with  its  38  vss.,  exceeds  the  norm  by  18.  The 
quoted  Anukr.  says  astadaqa  “ "naya." \ 

|_The  twentieth  prapaihaka  ends  here.  As  in  the  cases  of  the  tenth  and  eighteenth 
(ending  at  v.  7 and  viii.  5),  the  prapathaka-<i\\\s\on  here  fails  to  coincide  with  the 
<7«7/7'rt^’<z-division.J 


539 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-ix.  6 


6.  Exalting  the  entertainment  of  guests. 

\_Brahman.  — sat  pary&yah.  dtithyd  uta  vidyddcvatydk.'] 

This  whole  prose  hymn  is  found  in  Paipp.  xvi.,  except  a few  verses,  as  noted  below. 
It  is  not  quoted  by  either  Kauq.  or  Vait.  In  the  Prat.,  on  the  other  hand,  it  has  more 
than  its  fair  share  of  notice.  [_\Vith  regard  to  the  parydya-hymns  in  general,  see 
pp.  47I-2.J 

Translated:  Henr\%  98,  137;  Griffith,  i.  448. 

[Paryaya  I.  — saptadofarcah.  /.  y-p.  gdyatri  ; 2.  y-p.  drst  gdyatri  ; y,  7.  sdmui  tristubh  ; 

4,  g.  drey  anustubh  ; y.  dsuri  gdyatri ; 6.  y-p.  sdmni  jagati ; 8.  ydjusl  tristubh  ; 10. 

sdmni  bhurig  brhatl ; 11,14-/6.  sdmny  anustubh  ; 12.  virdd gdyatri ; ly.  sdmni  niert 

paiikti  ; 77.  y-p.  virdd  bhurig  gdyatri."] 

1.  Whoever  may  know  the  obvious  {pratydksa)  brahman,  whose  joints 
are  the  preparations  isambhard) , whose  spine  the  verses  (rc) ; 

Ppp.  reads,  instead  of  our  a.  as  follows : yo  va  eka/h  brahma  'nustha  vidyat  sadya 
mahadvate,  making  an  anustubh  of  the  verse.  The  Anukr.  is  corrupt  at  this  point,  one 
ms.  appearing  to  call  the  verse  ndgt  ndma  tripad gdyatri ; one  sees  no  reason  why. 

2.  Whose  hairs  the  chants  {sdman),  [whose]  heart  the  sacrificial  for- 
mula (ydjus)  is  called,  [whose]  litter  {paristdrana)  the  oblation. 

Ppp.  reads  chanddhsi  for  sdmdni  in  a.  and  puts  c before  b.  The  unlingualized  st  of 
paristdranam  is  noted  under  Prat.  ii.  105.  The  ‘obvious  brdhman,'  or  ' brdhman  in 
visible  presence,’  thus  wondrously  made  up,  is  doubtless  the  guest,  all  attentions  to 
whom  the  hymn  proceeds  to  glorify  by  identifying  them  with  sacred  acts. 

3.  When  in  truth  the  lord  of  guests  meets  with  his  eyes  the  guests,  he 
looks  at  a sacrificing  to  the  gods. 

Ppp.  reads  at  the  beginning  yad  atithipatih  presyate.  The  verse  has  one  syllable 
too  many  for  a regular  sdmni  tristubh;  but  the  system  of  nomenclature  affords  no 
[_simplej  name  for  one  of  23  syllables. 

4.  When  he  greets  them,  he  enters  upon  consecration ; when  he  offers 
{ydc)  water,  he  brings  forward  the  [sacrificial]  waters. 

Prd  nayati  is  quoted  as  an  example  under  Prat.  iii.  79.  We  have  to  read  yacati 
apdh  to  make  out  the  defined  meter. 

5.  Just  what  waters  are  brought  in  at  the  sacrifice,  those  are  the  very 
ones. 

Praniydnte  also  is  quoted  under  Prat.  iii.  79. 

6.  When  they  fetch  a gratification  {tdrpana) — that  is  just  the  same 
as  an  animal  for  Agni-and-Soma  that  is  bound  [for  sacrifice]. 

Ppp.  adds  after  this  vtrst  yat  khdtam  dharanti puroddqd  eva  te. 

7.  In  that  they  prepare  lodgings,  they  so  prepare  the  seat  (sddas)  and 
oblation-holders  (havirdhdna). 

8.  In  that  they  strew  [a  couch],  that  is  a barhis. 


ix.  6- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


540 


Ppp.  omits  the  second  clause  of  vs.  7,  and  reads /ar/-  for  upa-  in  8 ; it  omits  9 here  : 
see  under  10,  below. 

9.  In  that  they  fetch  a coverlet  {1  nparigayand),  thereby  one  gains 
possession  of  the  heavenly  (svargd)  world. 

Upariqayand,  lit.  ‘ above-lying,’  occurs  only  here  ; |_but  cf.  upariqaya,  OB.  iv.  296  cj. 
The  minor  Pet.  Lex.  renders  it  ‘an  elevated  couch.’  The  verse  lacks  a syllable. 

10.  In  that  they  fetch  mattress  and  pillow,  those  are  the  enclosures 
{paridJu). 

That  is,  the  sticks  laid  about  the  altar-fire  to  shut  it  in.  In  this  verse,  the  extra  syl- 
lable is  noted  by  the  Anukr.  Ppp.  reads  -barhanani  and  paridhe  'va  te ; and  it  adds 
its  version  of  9 : yat  parsenam  (paricaya>iam  ?)  dharanti  svar-  etc. 

11.  In  that  they  fetch  ointment  and  unguent,  that  is  sacrificial  butter. 

The  pada-r&z.d.mg  anjanaoabhyanjand  is  quoted  under  Prat.  iv.  42,  as  example  of 

words  that  lose  their  own  individual  division  in  favor  of  separation  from  each  other. 
Ppp.  omits  dnjana.  The  Anukr.  reads  16  syllables,  which  may  be  obtained  in  more 
than  one  way  (most  probably  -ranti  dj-). 

12.  In  that  they  fetch  a morsel  (khadd)  before  the  serving-up  {pari- 
vesd),  that  is  the  two  sacrificial  cakes. 

Khddd  is  perhaps  a special  bit  or  bite,  anticipatory  of  the  proper  meal.  The  verse 
is  wanting  in  Ppp. 

13.  In  that  they  call  the  food-maker  (a^anakft),  they  so  call  the  maker 
of  oblations. 

Some  of  the  mss.  read  havihkrtam. 

14.  The  grains  of  rice,  of  barley,  that  are  scattered  out  — those  are 
soma-shoots  (anpl). 

The  Anukr.  requires  -yante  ahq-  to  be  read,  although  the  passage  is  quoted  under 
Prat.  i.  69  as  an  example  of  the  elision  of  initial  a with  the  transfer  of  its  nasalization 
to  the  eliding  e.  Ppp.  reads  at  the  end  anqava  eva  te ' ntipyante. 

15.  The  mortar  and  pestles  — those  are  the  pressing-stones. 

The  Anukr.  expects  us  to  read  yani  %tl-.  Ppp.  omits  ydni  and  reads  -musalam, 
which  is  easier;  it  also  omits  eva  te  at  the  end. 

16.  The  sieve  \_<^tirpa\  is  the  soma-strainer  [pavitra) ; the  chaff  is  the 
pomace  {rjtsd) ; the  waters  are  those  of  pressing. 

That  is,  |_the  waters  arej  those  used  in  facilitating  the  pressing  of  the  Soma.  [^Is  not 
qiirpa  rather  ‘ winnowing-basket  ’ ?J  The  ‘ pomace  ’ is  the  refuse  stalks  from  which  the 
soma  has  been  pressed.  |_A11  of  SPP’s  and  of  W’s /^44-mss.  seem  to  agree  in  reading 
rjlsa  as  fem.J  Ppp.  reads  rajisah.  It  omits  abhisavanir  dpah  here  ; but  see  vs.  17. 

17.  The  spoon  is  the  sacrificial  spoon,  the  stirring-stick  the  spit 
{htdksana),  the  kettles  the  wooden  vessels,  the  drinking-vessels  those  of 
Vayu,  this  [earth]  itself  the  black  antelope’s  skin. 


541 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-i.x.  6 


Ppp.  reads  -kalaqas  kumbhitn  eva  krsiuijtnam  vaya7>yani  patrdni j and  it  also  has 
abhisavanlr  apah  in  this  verse,  after  ayavanam,  instead  of  in  vs.  i6.  The  Anukr. 
defines  the  verse  as  if  it  were  metrical,  and  intends  us  to  read  it  as  10+16  + 8 = 34 
syllables. 

[Paryaya  II.  — trayodafa.  iS.  virdt  purastddbrhalT ; ig,  2g.  sdmnl  trisUibh  ; so.  dsury 
anustubh  ; 3i.  sdmny  usnih  ; 22,  28.  sdmnl  brhati  (28.  bhurij)  ; 2j.  drey  anxtstuhh  ; 

24.  y-p.  svardd  anustubh;*  2y.  dsuri  gdyatrl  26.  sdmny  anustubh;  s'j.  jp.  dr  cl  tri- 

stub  h ; JO.  jp.  drei  paiikei.]  *|_Berlin  ms.:  jp.  virdt  purastddbrhatl.  \ t L^^erlin 

ms. : sdmny  anustubh. \ 

18.  The  lord  of  guests  verily  makes  for  himself  a sacrificer’s  brdhmana 
in  that  he  looks  at  the  [portions]  to  be  partaken  of,  saying  “ is  this  larger, 
or  this } ” 

Several  of  the  mss.  (O.R.D.)  accent  at  the  end  bhuyas  (D.  bhuyah  3),  which  is  the 
far  preferable  reading;  bhuyas  (read  by  I.)  could  be  borne,  since  in  RV.  and  AV.  the 
usage  does  not  seem  yet  established  that  the  protracted  final  syllable  is  acute,  in  addi- 
tion to  whatever  accent  the  word  may  have  on  other  syllables  Gram.  § 78J ; but 

bhttyds,  as  our  edition  reads,  in  accordance  with  nearly  all  the  mss.  compared  up  to  the 
time  of  its  publication,  is  nothing  but  a blunder.  The  protracted  words  are  quoted  in 
Prat.  i.  105.  The  verse  counts  naturally  18  + 8 + 8 = 34  syllables  (the  second  and  third 
padas  being  really  metrical).  LScan  rather  10  + 8+8  + 8 with  the  Anukr.  J Ppp.  reads 
krnute  and  aveksata. 

19.  In  that  he  says  “take  up  the  larger  one,”  he  thereby  makes  his 
breath  longer  (ydrslydhs). 

Ppp.  has  a quite  different  text : yad  dha  bhftyo  'ddhara  te  prajdm  edi  'va  paqfmq  ca 
7’ardhayate  . . . (p')  prdnam  krnuie  : yat  samprehati  kdmam  eva  tend  'va  rundhe  : kdmo 
ha  prsto  ydjdti  : yad  udakam  upasiheaty  apa  eva  tend  'va  rundhe.  |_Then  follows  20.  J 

20.  [In  that]  he  presents  [it],  he  brings  libations  near. 

21.  Of  them,  brought  near,  the  guest  makes  libations  in  himself;  — 

22.  With  his  hand  as  sacrificial  spoon,  at  his  breath  as  stake,  with  the 
sound  of  swallowing  as  utterance  of  vdsat. 

‘The  sound  of  swallowing,’  lit.  the  sound  sruk.  Ppp.  reads  in  21  dtmani  j-  for 
dtmdh  j-  and  has  in  22  qulkdrena  vasatkdrena  srued  hastena. 

23.  These  same  guests,  both  loved  (priyd)  and  unloved,  [as]  priests 
{rtvij),  make  [one]  go  to  the  heavenly  world. 

This  verse  is  wanting  here  in  Ppp. ; but  it  is  inserted  below,  just  before  our  vs.  49 
[_and  without 'variant  except  edrtvijas,  which  may  be  a slip  of  Roth’s  pen  for  cartvijas \. 

24.  He  who,  knowing  thus,  shall  partake,  not  hating,  he  shall  not 
partake  the  food  of  one  hating,  not  of  one  that  is  doubted,  nor  of  one 
doubting  (2). 

We  must  emend  at  the  end  either  to  mimdhsamdnasya  or  to  mimdhsydmdnasya  ; 
the  translation  assumes  the  former.  Bp.'  reads  vidyat  for  vidvan,  and  it  would  be  a 
welcome  improvement ; the  same  reads  the  first  time  aqniyat,  which  seems  necessary  if 


ix.  6- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


542 


vidvan  and  not  vidyat  is  read,  and  which  is  implied  in  the  translation.  Ppp.  has 
instead  tasmdn  na  dvisann  adyan  na  dvisato  'tina/n  adydn  na  ?nim-.  The  two  mss.  of 
the  Anukr.  describe  the  verse  differently  but  equivalently,  both  requiring  34  syllables 
(which  implies  restoration  of  ‘?inam  to  dn>iam). 

25.  Verily  every  such  one  has  his  sin  devoured,  whose  food  they 
partake  of. 

26.  Verily  every  such  one  has  his  sin  undevoured  whose  food  they 
partake  not  of. 

‘ Devoured,’  doubtless  ‘ destroyed,  removed  ’ by  the  eating  of  the  guests.  Ppp.  reads 
for  vs.  26  sarvd  upaqo  jagdhapdpmdna?h  yasyd  'nttatn  aqndti.  One  of  the  Anukr.  mss. 
(but  doubtless  by  a misreading  |_.’J)  calls  25  as  well  as  26  a sdmny  anustubh  |_i6  syllables  J. 
LVss.  25  and  26  have  each  15  {dsurl  gdyatri).\  Read  in  25  jagdhd-  (an  accent-sign 
slipped  out). 

27.  Verily  he  who  presents  [the  food]  hath  always  his  pressing-stones 
harnessed,  his  cleanser  wet,  his  sacrifice  extended,  his  ceremony  of  offer- 
ing assumed. 

Ppp.  reads  sutasomas  instead  of  yuktagrdvd,  and  puts  vitatadhvaras  as  last  of  the 
four  epithets ; it  also  sets  the  whole  paragraph  after  our  28. 

28.  To  Prajapati,  verily,  is  his  offering  extended  who  presents. 

29.  He  who  presents  verily  strides  Prajapati’s  strides  after  [him]. 

This  verse  is  wanting  in  Ppp. 

30.  [The  fire]  that  is  the  guests’,  that  is  the  fire  of  libations  {ahavaniyd) ; 

the  one  in  the  dwelling  that  is  the  householder’s  fire  {gdrha- 

patya)  ; the  one  in  which  they  cook,  that  is  the  southern  fire  {daksmagni). 

Ppp.  reads  sd  "havantyo  yo  'nnakaranasya  |_intending  -karanas  sa  .?J  daksindgnir 
yo  veq-  sa  gdr-.  The  metrical  definition  of  the  Anukr.  requires  us  to  restore  at  the 
beginning  yd  dtith-.  ♦ 

[Paryaya  III. — navakah.  yi-y6,  JC).  yp.  pipTHkamadhyd gdyatrl ; yj.  sdmnt  brhati ; 
j8.  pipilikamadhyo  ’ snih.~\ 

31.  Verily  both  what  is  sacrificed  and  what  is  bestowed  of  the  houses 
doth  he  partake  of  who  partakes  before  a guest. 

That  is,  doubtless,  ‘ doth  he  eat  up,  devour,  destroy.’  Ppp.  omits  grhdndm,  and  puts 
next  vss.  34  and  33,  omitting  35  and  39  |_and  32  and  36  alsoj.  The  Anukr.  describes 
the  paragraphs  as  if  they  were  metrical,  and  defines  them  as  if  the  text  read  piirvo 
dtither. 

32.  Verily  both  the  milk  and  the  sap  of  the  houses  doth  he  etc.  etc. 

33.  Verily  both  the  refreshment  and  the  fatness  of  the  houses  doth  he 
etc.  etc. 

Ppp.  reads  payas  instead  of  sphdiim. 

34.  Verily  both  the  progeny  and  the  cattle  of  the  houses  doth  he  etc.  etc. 


543 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-i.x.  6 


35.  V'erily  both  the  fame  and  the  glory  of  the  houses  doth  he  etc.  etc. 

36.  Verily  both  the  fortune  (p'Z)  and  the  alliance  samvid)  of  the 
houses  doth  he  etc.  etc. 

The  Pet.  Lexx.  interpret  samvhi  as  ‘ possessions.’ 

37.  He  verily  is  a guest,  namely  {ydt)  one  versed  in  sacred  learning 
{qrotriya) ; before  him  one  should  not  partake. 

The  meaning  intended  ought  to  be  that  a guest  is  the  equivalent  of  such  a sage ; but 
the  literal  sense  is  as  translated.  The  verse  lacks  one  syllable  (unless  we  read  nd 
aqniyat')  of  being  full  measure. 

38.  When  the  guest  hath  partaken  he  should  partake,  in  order  to  the 
soulfulness  of  the  sacrifice,  in  order  to  the  integrity  of  the  sacrifice ; that 
is  the  [proper]  course. 

The  verse  is  an  usnih  only  as  containing  (if  we  resolve  a^itavati  di-)  28  syllables 
(i  I + 14  + 3).  The  /rf</«n-text  reads  a^itdavati.  Ppp.  has  aqitavaiy  apiiydi  tad  vra- 
tam  yajnasyd  'vicheddya  yajhasya  guptaye  yajnasya  saimatvaya.  [_Cf.  Oldenberg, 
IF.-\.  vi.  184  : also  Skt.  Gram.  § 960.  J 

39.  That  verily  is  specially  sweet  which  comes  from  the  cow  (adhi- 
gavd),  either  milk  {ksird)  or  flesh  ; that  he  should  not  partake  of. 

That  is,  doubtless,  he  should  leave  it  for  his  guest.  The  verse  is  wanting  in  Ppp. 
The  so-called  gayatri  is  to  be  thus  divided  ; 7 + 1 1 + 6 = 24. 

[Paryaya  IV. — dcfakah.  a of  40-4^.  prdjdpatyd' mtstubh  ; a of  44.  bhurij ; b of  40-4^. 
jp.  gdyatrl ; \>  of  44.  4 p.  prastdrapankti^ 

40.  He  who,  thus  knowing,  pouring  out  milk,  presents  [it]  — as  much 
as,  having  sacrificed  with  a very  successful  agnisto^nd,  one  gets  posses- 
sion of,  of  so  much  thereby  does  he  get  possession. 

The  mss.  are  divided  between  reckoning  ten  verses  (with  the  Anukr.  ^cf.  the  quota- 
tions etc.  at  the  end  of  the  hymnj)  in  this  section,  or  only  five,  with  two  parts  to  each ; 
the  latter  method  was  adopted  in  our  edition  as  the  better.  The  second  part  in  the  first 
five  verses,  though  doubtless  meant  only  as  prose,  divides  into  three  subdivisions  of  eight 
syllables  each,  like  a real^^<z/rf.  Ppp.  begins  all  the  verses  with^'a/,  instead  of  sa  ya 
evatn  vtdvdn,  and  reads  in  40  hyd.  ag.  saprsthene  'stvd  'varundhe. 

41.  He  who,  thus  knowing,  pouring  out  butter  (sarpis),  presents  [it] 
— as  much  as,  having  sacrificed  with  a very  successful  atirdtrd,  one  gets 
etc.  etc. 

Ppp.  reads  in  b dhnena  samrddhena  for  atirdtrena. 

42.  He  who,  thus  knowing,  pouring  out  honey,  offers  [it]  — as  much  as, 
having  sacrificed  with  a very  successful  session-sitting,  one  gets  etc.  etc. 

Ppp.  reads  in  b rdtrena  samrddhena.  The  Anukr.  expects,  of  course,  the  resolution 
fnddhu  up-. 


ix.  6- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


544 


43.  He  who,  thus  knowing,  pouring  out  meat,  presents  [it] — as  much 
as,  having  sacrificed  with  a very  successful  twelve-day  sacrifice,  one  gets 
etc.  etc. 

44.  He  who,  thus  knowing,  pouring  out  water,  presents  [it]  — he 
arrives  at  {ga7u)  firm  standing  in  order  to  the  generating  of  progeny ; 
he  becomes  loved  of  progeny  — he  who,  thus  knowing,  pouring  out  water, 
presents  [it]. 

The  second  part  of  the  verse,  though  not  metrical,  [seems  to  be  scanned  as 
1 1 -I-  1 1 -h  8 -I-  8 by  the  Anukr.  (which,  with  the  mss.,  reckons  pratistham  to  the  second 
pada  !)J.  Ppp.  reads  in  b gachati  sarvain  ayur  eti : 71a  punar  a jarasas  pr a miyate 
ya  etc. 

[Paryaya  V. — dafakah.  45  a.  sAmfiy  usnih  ; 4y  b.  purausnih  ; 4^  c,  48  c.  sdmui  bhurig 
brhati ; 46  a,  4^  a,  48  b.  sdmtiy  attudubk  ; 46  b.  y-p.  7iicrd  visamd  7tdt/ia  gdyatrl ; 4J  b. 
yp.  virdd  visamd  ndma  gdyatrl ; 48  a.  yp.  virdd  anudubk.'[ 

45.  For  him  the  dawn  utters  king;  Savitar  preludes  {pra-stu)  ; Bri- 
haspati  with  refreshment  (urjdyd)  sings  the  iidgithd;  Tvashtar  with  pros- 
perity responds  {prati-hr) ; all  the  gods  [are]  the  conclusion  (iiidhdtia) : 
the  conclusion  of  thrift,  of  progeny,  of  cattle  becometh  he  who  knoweth 
thus. 

Here  and  in  the  following  verses  [cf.  PB.  iv.  9.  9J  are  had  in  view  the  five  successive 
parts  or  divisions  of  a sattiati,  of  which  the  udgltha  is  the  central  and  principal : 
cf.  Chand.  Upan.  ii.  2 ff.  In  this  section  also  the  majority  of  the  mss.  divide  and  num- 
ber in  accordance  with  our  edition ; the  rest,  with  the  Anukr.,  number  the  subdivisions 
successively.  Our  edition  assumes  the  subdivision  tiidhdtias/i  bhuiydh  to  be  repeated 
at  the  end  of  each  of  the  four  paragraphs;  the  Anukr.  [counting  10  (not  12)  avasatia- 
rcas : cf.  p.  546  belowj  is  against  this ; as  for  the  mss.,  their  testimony  is  nothing, 
since  they  all,  in  any  case,  write  such  an  addition  only  the  first  time  and  the  last,  omitting 
all  intermediate  occurrences ; it  is  altogether  probable  that  the  edition  is  right.  The 
artificial  description  by  the  Anukr.  of  b as  an  ttptih,  implies  resolving  urjdya  lid,  and 
either or  viqu-e.  Ppp.  adds  vdi  after  tastndi,  and  bhtityd  after  savitd,  and  reads 
urjd  for  iirjaya. 

46.  For  him  the  rising  sun  utters  king;  cow-gathering  time  {sam- 
gavd)  preludes;  noon  sings  the  tidgUhd;  afternoon  responds;  the  setting 
[sun  is]  the  conclusion  : the  conclusion  of  etc.  etc. 

Ppp.  combines  //tadhyatiditto  'd.  The  \_71icrt]  “ dissimilar  b,  divides  as 

8 -H  9 -I-  6 = 23. 

47.  For  him  the  cloud,  forming  {bhu),  utters  hitig;  thundering,  it 
preludes;  lightening,  it  responds;  raining,  it  sings  the  udgithd;  holding 
up,  it  is  the  conclusion  ; the  conclusion  of  etc.  etc. 

Ppp.  reads  vidyotat/tanah  pra  stduti  stanayatiti  ud  gdyati  apardhtia  prati  harati 
astathya/h  ttid/iatiat/t.  The  “dissimilar  gdyatrl''  b,  is  tliis  time  10 -f- 6 4- 6 = 22. 
Bp.Bp.»p.m.D.  read  vdrsam,  and  several  of  the  jaw/zf/a-mss.  vdrsa/htt  instead  of  -satin. 
Cf.  Chand.  Upan.  ii.  3. 


545 


TRANSLATION  AND  NOTES.  BOOK  IX. 


— ix.  6 


48.  [When]  he  meets  the  guests  with  his  eyes,  he  utters  king;  [when] 
he  greets  [them],  he  preludes ; [when]  he  offers  water,  he  sings  the 
udgithd;  [when]  he  presents  [food],  he  responds ; the  remnant  {uchista) 
[of  the  food]  is  the  conclusion  : the  conclusion  of  etc.  etc. 

Ppp.  seems  again  to  mix  in  matter  from  vs.  46,  re7nd\ng ydca/y  udaka7>aty  aparahna  * 
prati  haraii.  LSee  also  note  to  vs.  23.  J The  first  subdivision  makes  the  30  syllables 
required  by  the  Anukr.  if  we  give  syllabic  value  (-//)  to  the  thrice-occurring  verb-ending 
-ty  ; and  similarly  we  get  16  for  b.  *|_The  phonetic  resemblance  of  udakavati  to  ltd 
gdyati  (cf.  note  to  ii.  13.  3)  and  of  apardhna  to  upa  harati  is  obviously  the  occasion 
for  the  confusion.] 

[Paryfiya  VI.  — caturdafakah.  dsuri  gdyatrl ; jo.  sdmny  anustubh  ; y i,  yy.  j-p.  arci 
pankti  ; y2.  ip.  prdjdpatyd  gdyatri ; yp-yg-  drci  brhatl ; 60.  ip.  dsuri  jagati ; br. 

ydjusi  tristubh  ; 62.  ip.  dsury  usnih.'\ 

49.  When  {ydt)  he  calls  the  distributor,  then  he  is  just  summoning 
{d-qrdvay-). 

That  is,  he  is  virtually  an  adhvaryu  summoning  the  agnidh  to  do  his  duty.  The 
verse  is  made  an  dsuri  gdyatri  by  resolving  -ty  twice.  Ppp.  inserts  before  this  verse 
our  vs.  23  above  ; and  it  omits  eva  tat. 

50.  When  [the  distributor]  assents,  then  he  is  just  answering  the 
summons. 

That  is,  as  an  agnidh.  Again,  to  justify  the  definition  of  the  Anukr.,  we  must  read 
prati-a^rdvayati  evd.  [^A  hyphen  is  missing  after  the  pra  of  pratya^r-.\  Ppp.  again 
omits  eva  tat  at  the  end. 

51.  When  the  servers,  with  drinking-vessels  in  their  hands,  both  the 
former  and  the  latter,  go  forward,  they  are  just  cup-bearing  priests. 

Bp.  gives  the  false  accentuation  camasa^ddh-  (instead  of  -sdoadh-).  Ppp.  reads  yat 
parivestdrd  'vasatdm  prabhibhyante  cam-.  To  make  30  syllables,  we  must  resolve 
ca  dpare  (or  else  camasd-adh-'). 

52.  Of  them,  none  soever  is  not  an  invoker  {dhotr). 

Ppp.  reads  vdi  instead  of  tiaj  and  then  it  adds  as  follows:  yat  prdtar  upaharati 
prdtassavanam  eva  tat : yad  yavo  'paharati  mddhyandinam  eva  tat  savanam  : yat 
sdyam  upaharati  trtiyam  eva  tad  yad  atithipatir  avabhrtham  eva  tat  prdhvayanti ; 
and  it  omits  our  vs.  53  ; |_R.  does  not  expressly  note  such  omission]. 

53.  Verily  when  the  lord  of  guests  goes  up  unto  the  houses  serving 
the  guests,  then  he  is  even  going  down  unto  the  purificatory  bath 
{avabhrtka). 

LPpp.  omits  eva  tat.\ 

54.  When  he  apportions  [them],  he  is  apportioning  sacrificial  fees ; 
when  he  follows  [them],  then  he  is  even  shifting  the  place  of  sacrifice 
{ud-ava-sd). 

[Ppp.  omits  eva  tat.]  [Cf.  Oldenberg,  IFA.  vi.  183.] 


ix.  6— 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


546 


55.  He  |_the  guest ?J,  being  invited  {iipahiita),  feeds  (bhaksay-)  on  the 
earth;  in  him  |_locativeJ,  invited  LnominativeJ,  [he  |_the  host.^J  feeds  on] 
what  of  every  form  [there  is]  on  the  earth. 

[Whitney’s  first  “ on  ” is  intended  as  a rendering  of  the  locative  relation  of  “ earth  ” ; 
his  second  “ on”  goes  with  “ feeds.”  He  has  tried  to  indicate  this  by  putting  the  first 
after  the  parenthesis  and  the  second  within  the  brackets.  The  inherent  ambiguity  of  the 
English  combination  is  such  that  I do  not  know  how  to  remove  it  for  the  non-Sanskritist 
save  by  an  express  statement  J 

The  sense  of  this  and  the  following  verses  is  very  obscure ; it  is  here  translated  as  if 
the  guest  were  the  subject  of  the  first  bhaksayati,  and  the  entertainer  (in  recompense 
for  the  entertainment  given)  of  the  second  \ bhaksayati  (supplied)  J.  Ppp-  adds  prthi- 
vya/h  tat  prthivy dm  d bhdti  svargo  loko  bhavati  y a evath  -veda.  Only  vs.  56  has  the 
full  number  of  syllables  (27)  belonging  to  an  drci  brhatl j 55,  58,  59  have  only  26  syl- 
lables (a  number  for  which  the  system  affords  no  separate  name),  and  57  has  only  24. 

56.  He,  being  invited,  feeds  in  the  atmosphere  ; in  him,  invited,  [he 
feeds  on]  what  of  every  form  [there  is]  in  the  atmosphere. 

Ppp.  adds  antarikse  patanty  antariksd  "bhdti  \_svargo  etc.J. 

57.  He,  being  invited,  feeds  in  the  sky  {div)  ] in  him,  invited,  [he 
feeds  on]  what  of  every  form  [there  is]  in  the  sky. 

Ppp.  adds  divi  tapati  divy  d bhdti  \ svargo  etc.J. 

58.  He,  being  invited,  feeds  among  the  gods;  in  him,  invited,  [he 
feeds  on]  what  of  every  form  [there  is]  among  the  gods. 

Ppp.  adds  devepi patati  [intending  tapati ?\  devesu  bhdti  \_svargo  etc.J. 

59.  He,  being  invited,  feeds  in  the  worlds ; in  him,  invited,  [he  feeds 
on]  what  of  every  form  [there  is]  in  the  worlds. 

Ppp.  adds  lokept  patati  lokesu  bhdti  \jvargo  loko  bhavati ya  evath  veda\. 

60.  He,  whoever  invited,  — 

61.  Obtains  this  world,  obtains  yon  [world]. 

The  translation  implies  emendation  in  60  to  upahuta-upahutah  (as  repeated  word) ; 
it  seems  impossible  to  give  the  verse  a meaning  as  it  stands.  Vss.  60-62  are  wanting 
in  Ppp.  The  metrical  definition  of  61  demands  the  resolution  -ti  amum. 

62.  Worlds  rich  in  light  conquereth  he  who  knoweth  thus. 

[The  quotations  from  the  Old  Anukr.  for  the  six  parydyas  may  here  be  given 
together:  1.  yo  vidydydih  da^a  sapta  ca  purvah  sydt ; W.  dvitiyah  sydt  trayodaqa ; 

III.  trtiyo  navako  drstah;  IV.  and  V.  tasvidd  dvdu  daqakdu  pardu ; VI.  sastham  tu 
caturda^akam  dhuh. — Cf.  SPP’s  “Critical  Notice,”  vol.  i.,  p.  20,  where  they  are 
printed  in  metrical  form.J 

[The  summations  of  ganas  and  {gana-')  avasdnarcas  may  be  given  as  follows:  I. 
av.,  17;  II.  av.,  13;  III.  av-i  9 ; IV. g.,  5 ; av.,  10*  ; V.  4 ;]  av.  10 f ; VI.  av.  14.  — 
Total  of  av.,  73. J *[Cf.  note  to  vs.  40.  J t[Cf.  note  to  vs.  45. J 

[Here  ends  the  third  atiuvdka,  with  2 hymns  and  100  verses:  that  is  1 artha-sukta 
of  38  verses  and  i parydya-siikta  with  b parydyas  and  62  verses.  J 


547 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-i.x.  7 


7.  Extolling  the  ox. 

\Brahman.  — ekak  \^parydyali\.  sadvinfah.  gavyah.^ 

LProse.J  Found  for  the  most  part  (for  details,  see  under  the  verses)  in  Paipp.  xvi. 
also.  Not  noticed  in  Vait.,  but  quoted  (vs.  i)  in  Kau^.  66.  19,  next  after  hymn  4 of 
this  book.  LFor  the  paryaya-hymns  in  general,  see  pages  471-2.J 

Translated:  Henrj',  103,  139;  Griffith,  i.  453. 

[Paryaya  I.  — sadvinfah.  i.drclbrhall;  a.  drey  usnih  ; y,  y.  drey  anustubh  ; 4,14,1^,16. 
sdmni  brhatl ; 6,8.  dsurX gdyatrl ; y.  y-p.  pipilikamadhyd  nierd  gdyatri ; g,  jj.  sdrnni 
gdyatri ; 10.  purausnih  ; 11, 12,  ij,  ay.  sdmny  usnih  ; 18,22.  i-p.  dsurl  jagatl ; ig. 

l-p.  diuri  pankti ; 20.  ydju si  jagail ; 21.  dsury  anustubh  ; ay.  i-p.  dsuri  brhatl; 

24.  sdmni  bhurig  brhatl ; 26.  sdmni  tridubh.  (ihd  ' nuktapddd  |_7,  18,  jg,  22,  2yJ 
dmpaddh.)]  See  p.  I045.J 

1.  Prajapati  and  the  most  exalted  one  are  his  two  horns,  Indra  his 
head,  Agni  his  forehead,  Yama  his  neck-joint. 

The  copula  and  the  possessive,  wherever  read,  are  supplied  in  the  translation. 
Ppp.  omits  _ya;//a/<  krkatam.  The  verse  has  only  26  syllables  (instead  of  27). 

2.  King  Soma  his  brain,  the  sky  his  upper  jaw,  the  earth  his  lower  jaw. 

Ppp.  inserts,  after  mastiskas,  satyam  caksur  rtath  t^rotre pranapdndn  namivate,  and 

reads  adhard  for  -rahanuh,  adding  after  it  agnir  dsyam.  We  are  required  to  resolve 
prthivl  adh-. 

3.  Lightning  his  tongue,  the  Maruts  his  teeth,  the  Revatls  his  neck, 
the  Krittikas  his  shoulders  {skand/ids),ihe.  hot  drink  {gharmd)  his  withers 
{vdha). 

Vdha  is  properly  the  “ carrying  ” part,  that  on  which  the  yoke  rests.  The  Revatls 
and  Krttikas,  two  asterisms,  in  Pisces  and  Taurus  respectively;  their  connection  with 
the  parts  to  which  they  are  assigned  is,  as  in  nearly  all  the  other  cases  in  this  hymn,  of 
the  most  purely  imaginary  and  meaningless  kind.  Ppp.  has  only  as  far  as  danids,  fol- 
lowing it  with  pavamdnas  prdnah.  Read  in  our  text  grivah  {visarga-^dgxs  omitted). 
The  pada-text  has  kfttikdh,  and. some  of  the  mss.,  as  usual,  retain  the  h before  the  fol- 
lowing sk.  The  verse  has  but  23  syllables  (unless  we  analyze  jihu-a). 

4.  Vayu  his  all  {vtci’am),  the  heavenly  world  his  krsiiadrd,  the  whirl- 
wind (Jnivesyd)  his  separator  ijvidhdratii). 

The  words  here  in  part  (and  in  the  last  clause  the  distinction  of  subject  and  predi- 
cate) are  wholly  obscure.  The  pada-iext  divides  krsnaodrdrn  (‘  black-runner  ’ ?).  Many 
of  the  mss.  (E.O.D.R.T.K.)  accent  nivesydh.  Ppp.  reads  viqvath  vdyus  kanthas  svargo 
lokas  krsnadra  vyadrinl  vivaqvah  j and  then  it  adds  the  omitted  part  of  our  vs.  3 
except  vahah  at  the  end. 

5.  The  falcon  his  breast  {krodd),  the  atmosphere  his  belly  pajasyd), 
Brihaspati  his  hump,  the  brhatis  his  vertebrae. 

The  sense  of  brhatl  here  is  doubtful.  Ppp.  reads  pdjasyam  and  inserts  our  vs.  7 
after  it  |_continuing  with  brhasp-\.  The  required  number  of  24  syllables  is  made  out 
by  reading  krodd  ant-  pdjasi-am. 


IX.  7- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


548 


6.  The  spouses  of  the  gods  his  side-bones  {prstj),  the  attendants 
(iipasdd)  his  ribs  {pdr^u). 

The  distinction  between  prsH  and  pdrqu  is  not  clear. 

7.  Both  Mitra  and  Varuna  his  (two)  shoulders  (dhsa),  both  Tvashtar 
and  Aryaman  his  (two)  shanks  {dosdn),  the  great  god  his  fore-legs. 

By  Ppp.  the  verse  is  inserted  in  our  vs.  5,  as  there  noted.  The  verse  has  23  syl- 
lables, but  is  not  ‘ ant-waisted,’  as  it  divides  8 -t-  9 -I-  6. 

8.  IndranI  his  buttock,  Vayu  his  tail  {pticha),  the  purifying  [soma]  his 
whisk  (vdlds). 

Some  of  the  mss.  (Bp.*  s.m.E.I.O.D.R.T.Kp.)  read  baldh,  which  is  preferable,  since 
all  the  other  passages  have  it.  Ppp.  omits,  making  our  vs.  9 follow  our  6. 

9.  Both  the  Brahman-caste  (brdhmati)  and  the  Kshatriya-caste  {ksaird} 
his  (two)  hips,  force  his  (two)  thighs. 

10.  Both  Dhatar  and  Savitar  his  (two)  knee-joints  [asthivdnt),  the 
Gandharvas  his  calves  {jdnghd),  the  Apsarases  his  dew-claws  [kiisihikd), 
Aditi  his  hoofs. 

Ppp.  combines  gandharva  'ps-.  The  so-called  purausnih  divides  10  4-  1 2 -f  5 = 27 
syllables. 

11.  Thought  (cdtas)  his  heart,  wisdom  his  liver,  ceremony  (vratd)  his 
purltdt. 

The  pada- text  divides  puriofd/,  but  one  can  only  wonder  why.  After  tnedha,  Ppp. 
inserts  harimd  ciita7n. 

12.  Hunger  his  paunch,  cheer  {ird)  his  rectum  (Jvanisthii),  the  moun- 
tains his  pldqis. 

Ppp.  reads  at  the  end  prd^a,  ior  pla^ayah,  and  adds  next  vss.  i6,  17. 

13.  Anger  his  kidneys,  fury  his  testicles,  progeny  his  virile  member. 

The  verse  follows  our  vs.  1 7 in  Ppp. 

14.  The  stream  {uadi)  his  birth-giver  {Isii(ri),  the  lords  of  rain  his 
teats,  thunder  his  udder. 

Ppp.  prefixes  samudro  vastir,  and  puts  varsasya  patayas  stands  after  udhas,  then 
adding  i 5 without  interpunction. 

15.  The  all-expansive  his  hide,  the  herbs  his  hairs,  the  asterisms  his 
form. 

Ppp.  reads  carma  osadhayo  ro?nd>ii,  and  follows  with  our  vs.  18. 

16.  The  god-folks  his  intestines,  human  beings  his  entrails,  eaters 
{} ntrd)  his  belly  {nddra). 

Ppp.  reads  manusyd  "utrdny  dird  7id-,  putting  the  verse  after  our  12.  In  order  to 
make  out  18  .syllables,  we  have  to  resolve  -sl-d  dntraiii  at-. 


549 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-i.x.  8 


17.  The  demons  his  blood,  the  other-folks  the  contents  of  his  bowels. 

Ppp.  inverts  the  order  of  the  two  clauses,  and  reads  iivadhyam. 

18.  The  cloud  his  fat,  the  conclusion  fiidhdna)  his  marrow. 

In  Ppp.  this  verse  follows  our  15,  and  there  is  added  bhfttyas  prajayas  paqunafh 
bhavati  ya  evam  veda. 

19.  [He  is]  Agni  when  sitting,  the  two  Alvins  when  arisen  ; 

This  verse  is  wanting  in  Ppp.  The  metrical  definition  requires  restoration  of  the  a 
of  a^vind. 

20.  Indra  when  standing  eastward,  Yama  when  standing  southward ; 

21.  Dhatar  when  standing  westward,  Savitar  when  standing  northward  ; 

The  metrical  definition  requires  the  resolution  dhata  udan.  Read  savita  (an  accent- 

sign  slipped  out  of  place). 

22.  King  Soma  when  having  obtained  grass ; 

The  pada-m^s.  have  the  false  zcc^nt  praoapi ah  {ior prdodptaJi).  LPpp.  reads  trndn 
prdptas  somo  rdjd.^ 

23.  Mitra  when  looking,  delight  (anandd)  when  turned  this  way; 

Ppp.  unites  this  verse  with  the  preceding,  and  inverts  the  order  of  the  two  clauses  of 

this  verse,  reading  rdjd  "nrtd  "nandah  iksamdno  mitrdvaruno. 

24.  Belonging  to  all  the  gods  when  being  yoked,  Prajapati  when  yoked, 
everything  {sdn'am)  when  released. 

Ppp.  reads  vdiqvdnaras  instead  of  vdiqvadevas . 

25.  That  verily  is  all-formed,  of  every  form,  of  kine-form. 

Ppp.  reads  voriipam  for  vi^vdrupam ; |_it  seems  to  omit  sarvartipath  gorftpam 

26.  Cattle  all-formed,  of  every  form  come  unto  (upa-sthd)  him  who 
knoweth  thus. 

Ppp.  reads  updi  'na>n  rupamnvatas  paqavah  |_intending  rtlpavantas 
[The  quoted  Anukr.  says  sadvih^o  brdhmano  gavah.  The  avasdnarcas  are  summed 
up  as  26. J 

8.  Against  various  diseases. 

[Bhrgvangiras. — dvdvihfakam.  \_anena \ sarva^lrsdmayadydmayam  \_apdkarot\.  dnuHnbham  : 
J2.  anustubgarbhd  kakummatT  p-p.  upiih  ; ly.  virdd  anustubk  ; 21.  virdt  pathydbrhatl ; 
22.  pathydpahkti.l 

Found  also  (except  vs.  4)  in  Paipp.  xvi.  Not  noticed  in  Vait,  but  quoted  (vs.  i)  in 
Kaug.  32.  18,  in  a remedial  ceremony.  |_The  last  two  verses  are  specified  (32.  19)  as 
used  “with  worship  of  the  sun.”J 

Translated:  Zimmer,  p.  378  ; Henry,  105,  141  ; Griffith,  i.  455  ; Bloomfield,  45,  600. 

I.  Headache,  head-ailment,  earache,  anaemia  (}  vilohitd),  every  head- 
disease  of  thine,  do  we  expel  out  [of  thee]  by  incantation  (nir-mantrap-). 

Ppp.  reads  in  a qirsaktyam,  and  in  b trtiyakam  for  vilohitam.  [^For  qlrsakti,  see 
references  under  i.  12.  3.J 


be.  8- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


550 


2.  From  thy  (two)  ears,  from  thy  kdnkusas,  the  earache,  the  visdlpaka, 
every  head-disease  etc.  etc. 

As  to  visalpakam,  instead  of  the  visalyakam  of  the  edition,  see  under  vi.  127.  i. 
For  the  obscure  kahkiisa  Ppp.  has  kankukha,  and  for  b it  reads  guktivalfam  vilohitam . 

3.  For  reason  of  which  the  ydksma  removes  from  ears,  from  mouth 

— every  head-disease  etc.  etc. 

Ppp.  reads  in  b nasata  "syata  |_intending  -tas  -iasj. 

4.  Whatever  one  makes  a man  dumb  {? pramota),  makes  [him]  blind 

— every  head-disease  etc.  etc. 

‘ Dumb  ’ for  pramota  is  Zimmer’s  conjecture  ; the  word  is  wholly  obscure,  and  form, 
accent,  and  meter  make  it  suspicious;  one  is  tempted  to  cori]&cinxe.  prdmohitam ; but 
muh  with  prefix  pra  is  not  a Vedic  combination.  The  Anukr.  takes  no  notice  of  the 
defective  pada. 

5.  Limb-splitting,  limb-wasting,  and  visdlpaka  of  all  the  limbs  — every 
head-disease  etc.  etc. 

Ppp.  reads  instead,  for  a,  b,  girsarogam  angarogaih  vigvdnginatn  vigalyakam.  [_As 
to  visdlp-,  see  under  vi.  1 27.  i.J  With  a is  to  be  compared  v.  30.  9 a. 

6.  Of  whom  the  fearful  aspect  makes  a man  tremble  — the  takmdn  of 
every  autumn  we  expel  out  [of  thee]  by  incantation. 

Ppp.  reads  paurusam  in  b,  and,  for  c,  d,  takmdnam  giiam  riiram  ca  tarn  tve  fiir 
man-',  cf.  v.  22.  10,  13. 

7.  The  ydksma  that  creeps  along  the  thighs,  that  goes  also  to  the 
groins,  from  thy  limbs  within  we  expel  etc.  etc. 

Ppp.  reads  in  c baldsam  iox yakpnain  te  ^cf.  our  8 c and  under  9J. 

8.  If  it  is  born  out  of  desire,  of  aversion,  of  the  heart  — the  baldsa 
from  thy  heart,  thy  limbs  we  expel  etc.  etc. 

9.  Yellowness  from  thy  limbs,  apvd  from  thy  belly  within,  ydkpna- 
maker  from  thy  self  within  we  expel  etc.  etc. 

pada-Xt\t  reads  in  c yakpnaho(iha?n.  The  Prat,  takes  no  notice  of  the  irregular 
form  of  the  first  member  of  the  compound,  as  it  does,  superfluously  (ii.  56),  of  the  con- 
trary treatment  of  gepas  in  gepaoharsantm.  In  Ppp.  our  third  pada  becomes  the  second, 
and  for  third  we  have  nearly  our  7 c : yaksmam  te  sarvam  augebhyo. 

10.  Let  the  baldsa  become  ash,  let  it  become  sickening  urine;  the 
poison  of  all  ydkpnas  have  I exorcised  from  thee. 

11.  Forth  at  the  orifice  let  it  run  out,  the  kdhdbd/ia,  from  thy  belly; 
the  poison  of  all  etc.  etc. 

|_Literally  ‘to  the  orifice  Henry  “vers  le  trou,”  i.e.  “par  l’anus.”J  The  Pet.  Lexx. 
plausibly  conjecture  kdhdbdha  to  be  an  imitative  term  for  rumbling  in  the  bowels;  it 
may  also  possibly  be  understood  as  used  adverbially,  like  bdl  in  i.  3.  Ppp.  has  a quite 
different  reading  for  b : kahdvalam  tvaiidard. 


551 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-ix.  8 


12.  Out  of  thy  belly,  lung,  navel,  heart,  the  poison  of  all  etc.  etc. 

Ppp.  rectifies  the  meter  of  a by  inserting  pari  before  klomnas,  and  makes  c,  d agree 

with  our  9 C,  d.  The  Anukr.  brings  out  an  upiih  (28  syll.)  by  unnaturally  refusing  to 
make  the  resolutions  ndbhi-as  and  tu-at  |_and  scanning  as  6 + 7 : 8 + 7 J. 

13.  They  that  break  apart  the  crown,  rushers  against  the  head  (tnur- 
dhdn)  — not  injuring,  free  from  disease,  let  them  run  out,  out  at  the  orifice. 

The  ‘they’  in  this  and  the  following  verses  (13-18)  is  fern.  The  Pet.  Lexx.  take 
arsani  in  b as  an  independent  noun  (it  is  found  only  here),  and  conjecture  it  to  mean 
‘ pricking  pains.’ 

14.  They  that  rush  unto  the  heart,  that  stretch  along  the  vertebrae  — 
not  injuring  etc.  etc. 

Prat.  iii.  47  prescribes  the  form  uparsdnti  (instead  of  uparsdnti : p.  upaarsdnii)  in 
this  and  the  two  following  verses.  Ppp.  reads  every  time  upadiqanti. 

15.  They  that  rush  unto  the  two  sides,  that  stab  (iiiks)  along  the  ribs 

— not  injuring  etc.  etc. 

The  Anukr.  intends pdrqvd  to  be  read  unresolved. 

16.  They  that  rush  on  crosswise,  rushers  in  thy  belly  {vaksdnd)  — not 
injuring  etc.  etc. 

Ppp.  reads  in  b vaksanabhyah,  and  omits  the  following  te. 

17.  They  that  creep  along  the  intestines,  and  confound  the  entrails  — 
not  injuring  etc.  etc. 

Ppp.  reads  in  b yapayanti  for  mohayanii.  [_Roth  most  ingeniously  suggests  that 
the  Ppp.  reading  may  mean  antra  ni-y-amayanti.  Or  is  yapayanti  to  be  taken  in  a 
sense  quite  like  our  English  ‘ cause  (the  bowels)  to  move,’  i.e.  ‘ produce  diarrhoea  ’ ?J 

18.  They  that  suck  out  the  marrow,  and  break  apart  the  joints — not 
injuring  etc.  etc. 

Ppp.  reads  in  a anusarpanti  for  nirdhayanti.  We  are  to  resolve  maj-jn-o  to  fill  out 
the  measure. 

19.  They  that  intoxicate  [maday-)  the  limbs,  the  ydksmas,  thy  gripers 

— the  poison  of  all  ydkpnas  have  I exorcised  from  thee. 

Ppp.  reads  in  b ropand  saha.  Some  of  our  mss.  (P.M.O.p.m.)  ready/  ‘iigdni. 

20.  Of  the  visalpd,  of  the  vidradhd,  or  of  the  vdtlkdrd,  of  the  alaji  — 
the  poison  etc.  etc. 

Ppp.  again  reads  viqalyasya  |_cf.  under  vi.  1 27.  i J ; also,  in  b,  vdtlkdlasya. 

21.  Forth  from  thy  feet,  knees,  hips,  buttock,  spine,  nape  the  pangs, 
from  thy  head  the  disease  have  I made  disappear. 

Ppp.  reads,  alter  te,  gulphdbhydm  jaiighdbhydm  jdnubhyd??i  iirtibhydm  qro.p.bh.; 
it  reads  dnukydt  in  c,  and  inserts  before  qirpias,  grivdbhyas  skandhebhyas.  It  is 
apparently  the  intrusion  of  arsanis  that  spoils  the  meter  in  our  c. 


ix.  8- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


552 


22.  ’ Together  the  bones  {kapdla)  of  thy  head,  and  the  discusser  (yidhu) 
of  thy  heart  — arising,  O Aditya,  thou  with  thy  rays  hast  made  disappear 
the  disease  of  the  head,  hast  pacified  the  limb-splitter. 

The  first  two  padas  seem  independent;  an  unfinished  construction.  The pada-itxX. 
reads  viadhuh  in  b,  as  if  it  recognized  in  the  word  the  root  dhu  -f  vij  this  is  not  implau- 
sible, and  the  translation  follows  it  (the  simple  “ beat  ” of  the  Pet.  Lexx.  seems  quite 
unacceptable  ; it  might  be  ‘ palpitation  ’).  But  Ppp.  reads  instead  vidits,  and  so  do  a 
part  of  our  mss.,  namely,  W.O.s.m.D.Kp.  |_W.  interlines  a query  over  “ discusser,” 
which  word  he  coins  and  uses  in  the  sense  ‘shaker  asunder.’  “ Discuss”  in  this  sense 
is  “obsolete  except  in  surgical  use.”J  Ppp.  further  has,  for  our  c etc. : udyat  sftrya- 
dityo  angdni  ro7na  nakhdni  sarvdni  sadanani  7unaqat. 

|_The  fourth  a7iuvaka,  with  2 hymns  and  48  verses,  ends  here.  The  quoted  Anukr. 
says  7tavadaqd  'pare  ca.^ 

9.  Mystic. 

\Brahma7t.  — dvdvinrakam.  vdmtyam  ddityadevatyaTn  adhydtmakaram.  trdistztbham  : 

12,  14,  lb,  iS.jagati.'] 

This  hymn  and  the  following  (except  a few  verses  of  the  latter)  are  one  Rig-\'eda 
hymn,  namely,  i.  164,  and  but  a small  part  of  them  occur  in  any  other  Vedic  text.  Both 
are  found  in  Paipp.  xvi.,  in  somewhat  changed  verse-order,  as  will  be  noted  under  the 
different  verses  below.  Vait.  takes  no  notice  of  this  hymn;  in  Kaug.  it  (vs.  i)  is  quoted 
in  18.25,  with  various  others,  in  a ceremony  for  prosperity;  and  the  ga7ia7/tdld  (see 
note  to  Kaug.  18.  25)  reckons  it  as  belonging  to  the  salila  ga/ia. 

Translated : as  RV.  hymn,  by  Ludwig,  no.  951  ; and  Grassmann,  ii.  p.  456-460  ; also  by 
M.  Haug,  under  the  title,  Vedische  Rdthselfrage7i  imd  Rdthselspriiche,  Sb.  der  philos.- 
philol.  Classe  der  k.  bairischcTi  Ak.  der  Wiss.,  Bd.  II.,  Heft  3,  fiir  1875,  Miinchen, 
1876  (the  essay,  says  Whitney,  “casts  extremely  little  light  upon  its  labored  obscuri- 
ties ”)  ; further,  with  an  elaborate  comment  touching  the  significance  of  its  philosophic 
content,  by  Deussen,  Geschichte,  i.i.105-119;  parts  also  by  Muir,  v.  (see  Index, 
p.  484),  and  Hillebrandt,  Ved.  MythoL,  i.  (see  Index,  p.  542)  ; and  under  the  title,  Zwei 
Spriiche  iiber  Leib  U7id  Seek,  ZD  MG.  xlvi.  759  f.,  Roth  explains  two  verses  answering 
to  our  ix.  10.  8 and  16.  Under  the  title.  Das  Rdthsel  vo/71  Jahre,  ZDMG.  xlviii.  353, 
E.  Windisch  discusses  the  RV.  verse  answering  to  our  vs.  1 2. 

Translated,  moreover,  as  AV.  hymn,  by  Henry,  107,  143  ; Griffith,  i.  458.  The  crit- 
ical remarks  of  Oldenberg,  IFA.  vi.  180-183,  ^Iso  be  consulted Further,  von 

Schroeder,  Der  Rigveda  bei  de/t  Kathas,  WZKM.  xii.  282,  reports  variants  for  certain 
vss.  of  the  RV.  hymn  which  correspond  to  our  vss.  ix.  9.  9,  12,  17,  22  and  ix.  to.  16. — 
Finally,  A.  Wiinsche’s  essay.  Das  Rdtsel  vo/zt  Jahr  /t/id  sei/ie/t  Zeitabsch/iiite/i  in  der 
Weltlitteratur,  may  be  cited  in  this  connection ; it  is  found  in  Zeiischrift  fiir  vergl. 
Litteraturgeschichte,  N.F.,  ix. 425-456. 

I.  Of  this  pleasant  {vamd)  hoary  invoker  — of  him  the  brother  is  the 
midmost  stone  {1  d^na)\  his  third  brother  [is]  ghee-backed;  there  I saw 
the  lord  of  the  people  who  hath  seven  sons. 

The  three  brothers  are  explained  as  the  three  forms  of  Agni,  in  heaven,  in  the 
atmosphere  (lightning),  and  on  earth  (sacrificial  fire)  ; the  ‘ seven  sons  ’ are  most  prob- 
ably his  many  flames.  |_The  collocation  of  7//adhya//td  with  bhratd  would  seem  more 
natural,  considering  the  phrase  trilyo  bhratd. \ 


553 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  9 


2.  Seven  harness  {yuj)  a one-wheeled  chariot ; one  horse,  having 
seven  names,  draws  (t'rt//)  [it] ; of  three  naves  [is]  the  wheel,  unwasting, 
unassailed,  whereon  stand  all  these  existences. 

Doubtless  the  sun.  The  verse  is  repeated  as  xiii.  3.  i8.  It  occurs  also  in  TA. 
iii.  11.8,  with  attarvam  yene  'ma  v.  bhm>a?iani  t.  in  c,  d (the  accent  of  the  verse  is 
too  corrupt  to  heed). 

3.  The  seven  that  stand  on  this  chariot  — seven  horses  draw  it,  seven- 
wheeled ; seven  sisters  shout  at  [it]  together,  where  are  set  down  the 
seven  names  of  the  kine. 

RV.  reads  navante  in  c,  and  ttama  in  d. 

4.  Who  saw  it  first  in  process  of  birth,  as  the  boneless  one  bears  (bhf) 
him  that  has  bones  ? where  forsooth  the  earth’s  life  (asu),  blood,  soul  ? 
who  shall  go  to  ask  that  of  him  who  knows  ? 

‘ Bears,’  not  in  the  sense  of  ‘gives  birth  to,’  but  of  ‘carries’  or  ‘supports’  or  the  like. 

5.  Let  him  who  truly  knows  |_herej  tell  (^ru)  the  set-down  track  of 
this  pleasant  bird  ; the  kine  extract  (c/u/z)  milk  from  his  head  ; clothing 
themselves  in  a wrap,  they  have  drunk  water  with  the  foot. 

Explained  as  relating  to  the  clouds  and  the  sun.  The  verse  is  vs.  7 in  RV.,  and  also 
in  Ppp. ; the  latter  reads  ^irsna  in  c. 

6.  Simple,  not  discerning  {vi-jita)  with  the  mind,  I ask  about  the  thus 
set-down  tracks  of  the  gods;  over  the  yearling  baskdya)  calf  have  the 
poets  stretched  out  seven  lines  (tdntn)  for  weaving. 

7.  I,  not  understanding  (cit),  ask  here  the  understanding  poets,  I 
unknowing  {vid),  them  that  know;  he  who  propped  asunder  these  six 
spaces  (rdjas),  in  the  form  of  the  goat  (?  ajd)  — was  that  also  alone  ? 

The  sense  of  the  last  pada  is  utterly  obscure,  and  the  version  given  only  tentative  ; 
ajd  is  perhaps  here  really  the  ‘ unborn  one,’  as  the  translators  render  it.  RV.  reads 
in  a dcikitvah  cik-,  and,  in  b,  vidmdne,  for  which  our  vidvdnas  is  apparently  a mere 
corruption. 

8.  The  mother  portioned  the  father  in  righteousness,  for  with  medi- 
tation {dhlti),  with  mind,  came  together  in  the  beginning  she,  repug- 
nant, womb-sapped,  pierced ; paying  homage,  verily,  they  went  unto 
encouragement. 

The  version  is  in  part  only  mechanical.  Ppp.  combines  rta  "babh-  in  a,  and  reads 
jajhe  at  end  of  b.  * 

9.  The  mother  was  yoked  to  the  pole  of  the  sacrificial  gift ; the  embryo 
stood  among  the  wiles  vrjani)  \ the  calf  bleated,  looked  after  the  cow 
of  all  forms,  in  the  three  distances  {yojana). 

|_Katha  variants,  WZKM.  xii.  282,  vrjanesv  antdh  dind.  yojdnept.  — Cf.  IFA.  vi. 
1 80,  as  noted  above. J 


IX.  9- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


554 


10.  The  one,  bearing  three  mothers  [and]  three  fathers,  stood  upright ; 
verily  they  do  not  exhaust  him ; on  the  back  of  yon  sky  the  all-knowing 
ones  talk  a speech  not  found  by  all. 

RV.  reads  gldpayanti  at  end  of  b |_and  the  translation  follows  that  reading J,  and, 
for  d,  viqvavidaih  vacant  dviqvaminvam . The  ^a^/<z-text  reads  glapayantaj  Prat.  iv. 
93  notes  the  case.  Ppp.  agrees  with  RV.  in  gldpayanti  and  viqvavidam. 

11.  On  the  five-spoked  circumvolving  wheel  on  which  stood  all  exist- 
ences— its  axle,  much-burdened,  is  not  heated;  even  from  of  old  it  is 
not  severed  with  the  nave. 

RV.  and  Ppp.  count  this  verse  as  13,  our  version  inverting  the  order  of  11-13.  In 
b,  RV.  reads  tdsrninn  a tasthur  bh.  v.,  and  Ppp.  samdrohanti  bh.  v.j  and  RV.  has 
0ryate  for  chidyate  in  d. 

12.  The  five-footed  father,  of  twelve  shapes  {-dkrti),  they  call  rich  in 
ground  {purisiti)  in  the  far  {para)  half  of  the  sky;  then  these  others  call 
[him]  set  {drpita)  in  the  lower  outlook  that  is  seven-wheeled,  six-spoked. 

RV.  and  Ppp.  have  the  easier  and  better  reading  vicaksandni  in  c,  and  Ppp.  reads 
before  it  tipari.  |_The  Katha  reading  also  is  t'lpari,  WZKM.  xii.  282. J Read  in  b 
pdre  (an  accent  sign  slipped  out  of  place).  [See  Roth,  KZ.  xxvi.  66,  and  Windisch  as 
cited  in  the  introduction  ; cf.  also  I FA.  vi.  181,  as  noted  above.  J 

13.  The  twelve-spoked  wheel  — for  that  is  not  to  be  worn  out  — 
revolves  greatly  about  the  sky  of  righteousness  ; there,  O Agni,  stood 
the  sons,  paired,  seven  hundred  and  twenty. 

Here  the  ‘twelve’  and  the  ‘ seven  hundred  and  twenty’  are  plainly  the  months,  and 
the  days  and  nights,  of  the  year  of  360  days.  The  verse,  as  noted  above,  is  vs.  1 1 in 
RV.  and  Ppp.  The  more  proper  reading  in  b would  be  vdrvartti. 

14.  The  unwasting  wheel,  with  rim,  rolls  about ; ten  harnessed  ones 
draw  upon  the  outstretched  one  (fern.) ; the  sun’s  eye  goes  surrounded 
with  the  welkin  {rdjas),  in  which  stood  all  existences. 

Ppp.  has  vrajanti  for  vahanti  in  b,  and,  for  A yasniinn  drpitd  bhuvandny  drpitd ; 
RV.  has  tdsminn  drpitd  for  our  ydsminn  dtasthuh.  The  Anukr.  calls  the  verse  simply 
a jagati,  though  only  two  of  its  padas  have  1 2 syllables. 

15.  Them,  being  women,  they  declared  {ah)  to  me  to  be  men  ; he  who 
hath  eyes  may  see,  [but]  the  blind  will  not  distinguish  {vi-cit) ; the  son 
that  is  a poet,  he  verily  understood  {d-cit) ; whoever  knows  those  things 
apart,  he  shall  be  [his]  father’s  father. 

RV.  and  Ppp.  put  this  verse  after  our  vs.  16.  It  is  found  also  in  TA.  i.  11.4,  with 
td  u in  a,  inids  in  c for  im  d,  and  savittth  p-  in  d.  Some  of  our  mss.  (P.s.m.O.K.T.) 
read  pitith  in  d ; we  had  the  phrase  once  before,  at  ii.  i.  2,  and  the  combination  falls 
under  Prat.  ii.  73.  We  might  expect,  in  d,  tdh,  referring  to  striyah,  but  the  /«</a-texts 
have  td,  as  neuter  pi. 


555 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  9 


1 6.  Of  those  born  together  the  seventh  they  call  sole-born  ; six,  they 
say,  are  twins,  god-born  seers;  the  sacrifices  (?  is(d)  of  them,  distributed 
according  to  their  abodes,  quake  in  their  station,  being  altered  (vi-kr)  in 
respect  to  form. 

Istani  in  c might  equally  mean  ‘ things  desired.’  Sthatri  in  d is  most  probably  loc. 
of  -trd,  since,  if  from  sthdtr,  we  should  expect  instead  the  ablative.  |_The  vs.  recurs  at 
TA.  i.  3.  I with  udyamas  for  Id yamas.\ 

17.  Below  the  distant  {pdm),  thus  beyond  the  lower,  bearing  (b/if)  her 
calf  with  her  foot,  the  cow  hath  stood  up ; whitherwards,  to  what  quarter 
{drdha)  hath  she  forsooth  gone  away } where  giveth  she  birth  } for  [it  is] 
not  in  this  herd. 

The  Anukr.  takes  no  notice  of  the  redundant  syllable  in  a;  we  may  suppose 
to  be  combined  to [^The  verse  is  repeated  below  as  xiii.  1.41.  RV.  ends 
with  antdh  for  asmin.  The  Katha  variant  pdrdkat  for  pdrdgdt  (WZKM.  xii.  282) 
shows  an  exchange  of  surd  and  sonant,  the  reverse  of  that  noted  at  ii.  13.  3.J 

18.  Below  the  distant  whoever  knows  his  father,  below  the  distant, 
thus  beyond  the  lower  — who,  playing  the  poet,  shall  proclaim  [him] 
here  from  whence  [is]  heavenly  mind  produced } 

RV.  and  Ppp.  read,  in  a,b,  yd  asyd  'nttveda  pard  end-,  rectifying  the  meter  and  light- 
ening the  construction.  Only  the  first  two  padas  have  any  character,  and  they 

are  very  irregular.  But  by  giving  this  name  the  Anukr.  shows  that  it  reads  our  ver- 
sion ; in  RV.  and  Ppp.  the  verse  is  a pure  tristubh.  Read  in  d kuto  (for  krtd). 

19.  Them  that  are  hitherward  they  call  off-ward ; them,  again,  that  are 
off-ward  they  call  hitherward ; what  things,  O Soma,  thou  and  Indra  have 
done,  those  they  draw,  harnessed  as  it  were  with  the  pole  of  the  welkin. 

The  verse  is  found  also  in  JB.  i.279,  w'ith  no  various  readings  that  are  not  evident 
corruptions.  The  ‘ them  ’ of  a,  b is  masc.,  probably  the  same  with  the  ‘ they  ’ of  d (yuk- 
tdh,  p.).  Ppp.  reads  niyiiktd  instead  of  na  yukta. 

20.  Two  eagles  {suparnd),  joint  companions,  embrace  the  same  tree ; 
of  them  the  one  eats  the  sweet  berry ; the  other  looks  on  all  the  time, 
not  partaking. 

Ppp.  reads  in  a suyujd.  Here  and  in  the  next  verse,  as  everywhere  else,  some  of 
our  mss.  rtadpispalam.  |_The  vs.  plays  a role  in  the  Upanishads : cf.  Qvet.  iv.  6 ; Mund. 
iii.  I.  I.  Hillebrandt,  Fed.  Mythol.,  i. 466,  399,  treats  this  and  the  following  vss.J 

21.  On  what  tree  the  honey-eating  eagles  all  settle  and  give  birth  — 
what  they  call  the  sweet  berry  in  the  top  of  it,  that  cannot  he  attain  who 
knoweth  not  [his]  father. 

RV.  has  id dhuh  instead  of  ydd  ahiih  in  c,  and  so  also  Ppp.  (but  aiuts).  In  RV. 
this  verse  follows  after  our  vs.  22.  There  is  a redundant  syllable  in  c of  which  the 
Anukr.  takes  no  notice  (and  the  pada  is  also  capable  of  being  crowded  together  into 
eleven  syllables). 


IX.  9- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


556 


22.  Where  the  eagles,  with  counsel  {viddtha),  sound  incessantly  {dni- 
mesam)  unto  the  draught  of  amfta,  — thus  the  shepherd  of  all  existence, 
he  the  wise  one  entered  there  into  me  that  am  simple. 

RV.  reads  bhagdm  for  bhaksdm  in  a.  For  e7ia  in  c,  RV.  has  ifids,  and  Ppp.yo  no; 
|_Ppp’s  yo  no  seems  to  be  an  attempt  to  make  sense  out  of  the  rare  and  probably  unin- 
telligible ind\.  |_The  Katha  variant  (WZKM.  xii.  282)  is  dni>?iisam.^ 
l_The  quoted  Anukr.  says  navada^e  ca.\ 


10.  Mystic. 

\^Brahman.  — astdvinfakam.  govirddadhyatmadaivatyam  (2g.  mditrdvarum).  trdistubham  : 7,7, 

14,  ij,  18.  jagati ; 2i.y-p.  atifakvarl ; 24.  4-p.  piirasfirtir  bhurig  atijagatl ; 2,26,  2j.  bhurij.'] 

This  hymn  is  in  RV.  a continuation  of  the  preceding ; but  our  vss.  9 and  23  are  not 
found  in  the  RV.  with  the  rest  (9  is  RV.  x.  55.5  and  23  is  RV.  i.  152.3);  |_vvhile  of  19, 
only  d is  found  in  RV.,  making,  with  the  odd  fifth  pada  of  our  vs.  21,  the  first  half  of 
RV.  i.  164.42  (42  a,  b = 21  e -I-  19  d) ; and  our  24  (prose)  does  not  occur  in  the  RV'. 
at  allj.  The  first  23  verses  are  found  also  in  Paipp.  xvi.  The  hymn  is  not  quoted  in 
Kaug.  (except  as  vs.  20  is  also  vii.  73.  11)  ; but  a few  verses  (9,  13,  14)  are  cited  in 
Vait. 

Translated:  as  AV.  hymn,  by  Henry,  110,150;  Griffith,  i. 464.  — For  other  transla- 
tions etc.  see  the  introduction  to  hymn  9. 

1 . That  the  gdyatri-v^x?>Q.  is  set  (a-dha)  in  the  gdyatri-\&x%^,  or  that 
they  fashioned  the  tidstjibh-VGXse.  out  of  the  it'isitibh-VGxsG,  or  that  the 
jdgati  step  is  set  in  the  jdgatl  {jdgat)  — whoever  know  that,  they  have 
attained  immortality. 

RV.  Lvs.  23J  and  Ppp.  read  in  b trdistubhdd  vd  trdistubhaih. 

2.  By  the  gdyatrt-wQxsG  he  measures  off  the  song  {arkd),  by  the  song 
the  chant  {sdtnatt),  by  the  iristj'ibh-vcxsQ  the  hymn  {vdkd),  by  the  hymn 
of  two  feet  [or]  of  four  feet  the  hymn  ; by  the  syllable  they  measure  the 
seven  tunes  {ydni). 

The  words  ‘ song,’  ‘ hymn,’  ‘ tune  ’ are  used  rather  loosely  in  rendering  here. 

3.  By  the  jdgati  he  established  (skabJi)  the  river  in  the  sky  ; in  the 
rathaihtard  he  beheld  {pari-pa<ji  the  sun  ; they  call  the  three  kindlers 
{samidJi)  the  gdyatrf-vexse’s ; it  was  superior  to  them  by  bulk,  by 
greatness. 

The  translation  of  the  last  pada  is  not  without  uncertainties  ; tdtas  is  here  understood 
as  ^uasi-ohject  oi p7-d  ririce.  RV.  [_vs.  25 J reads  in  a astabhdyat. 

4.  I invite  that  well-milking  milch-cow ; a skilful-handed  milker  also 
shall  milk  her;  may  the  impeller  impel  us  the  best  impulse;  the  hot 
drink  is  kindled  about : that  may  he  kindly  proclaim. 

We  had  this  verse  above  as  vii.  73.7.  Tlie  only  variant  in  RV.  |_vs.  26J  is  the  bet- 
ter 7/00(1771  at  the  end.  [_01denberg  discusses  verses  4-7,  I FA.  vi.  182.  J 


557 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  lO 


5.  Lowing,  mistress  of  good  things,  seeking  her  calf  with  her  mind, 
hath  she  come  unto  [it] ; let  this  inviolable  one  yield  milk  for  the  A9vins ; 
let  her  increase  unto  great  good-fortune. 

This  verse,  again,  is  vii.  73.  8,  above,  excepting  that  the  latter  reads  7iyagan  at  end 
of  b.  Our /«rti*-tcxt  has  here  abhioagat,  while  that  of  RV'.  [_vs.  27 J gives  abht : a : 
agat ; both  yield  the  same  Jrt///////'a-reading. 

6.  The  cow  lowed  toward  the  winking  calf ; she  uttered  king  at  [its] 
head,  in  order  to  lowing;  bellowing  the  mouth  srkvan)  unto  the  hot 
drink,  she  lows  a lowing,  she  abounds  with  milk. 

Compare  1.8,  above;  the  second  line  is  nearly  identical  in  the  two  verses.  It  is 
quite  differently  rendered  by  the  translators  at  one  and  another  point,  being  very 
obscure.  For  abhi  in  a,  RV.  reads  duu,  Ppp.  apa. 

7.  This  one  here  twangs,  by  whom  the  cow  is  surrounded  ; she  lows  a 
lowing,  being  set  {^ritd)  on  the  sparkler  (dhvasdni) ; since  she  put  down 
mortals  by  her  thoughts  (citti),  becoming  the  lightning,  she  threw  {iih) 
back  the  wrap. 

Both  RV.  |_vs.  29J  and  Ppp.  read  uidriyatn  in  c. 

8.  Breathing  Hes  the  swift  moving  thing,  living,  stirring,  fixed,  in  the 
midst  of  the  abodes  {pastya) ; the  living  one  moves  at  the  will  (.?  svadhd- 
bhis)  of  the  dead  one  ; the  immortal  one  [is]  of  like  source  with  the  mortal. 

The  verse  is  excessively  obscure,  and  Hillebrandt’s  translation  of  the  second  half, 
and  reference  to  the  moon  {Ved.  MythoL,  pp.  336,  498),  very  forced  and  implausible. 
The  verse  lacks  a syllable  in  a (and  the  pada-X.t7^t  sets  its  mark  of  pada-division  after 
ejaf)\  perhaps  we  are  to  resolve  -ga-atu.  Ppp.  puts  the  verse  after  our  vs.  9.  |_RV., 

vs.  30,  shows  no  variant.  Roth’s  most  interesting  interpretation  (ZD MG.  xlvi.  759) 
makes  of  the  verse  a riddle  whose  answer  is  “ the  body  and  the  soul.”  He  emends  to 
dnanac  in  a.  Bohtlingk,  Berichte  der  sdchsischen  Gesell.,  1893,  xlv.  88,  reviews  Roth’s 
interpretation.  J 

9.  The  shaker-apart  vidJm)  that  runs  on  the  back  of  the  sea,  being 
young,  the  hoary  one  swallowed ; see  thou  the  poesy  of  the  heavenly  one 
with  greatness;  today  he  died,  yesterday  he  received  breath  (sani-an). 

This  verse  is  RV.  x.  55.  5 ; also  SV.  i.  325  etc. ; TA.  iv.  20.  i ; MS.  iv.  9.  12.  All 
alike  read  sdmane  bahiinam  for  salildsya  prsthe  (MS.,  except  in  its  /afl’a-text,  has 
other  slight  differences  which  are  palpable  blunders).  Vidhi't  is  (as  at  8.  22,  above) 
divided  in  pada-ltxt  viodhii.  It  doubtless  designates  here  the  moon,  however  it  may 
have  won  the  right  to  do  so.  Ludwig  and  Hillebrandt  (^Ved.  Mythol.  i.  465)  translate 
d ‘today  (he  died  yesterday)  he  has  come  to  life’;  but  this  is  in  the  highest  degree 
forced,  and  may  be  pronounced  even  inadmissible.  Ppp-  reads  vidyudiidrana  at  the 
beginning.  [_See  Katha-hss.,  p.  82.  J The  verse  is  quoted  in  Vait.  40.  7 ; 41.  12. 

10.  He  who  made  him  knows  not  of  him;  [he  is]  verily  out  of  sight 
now  of  him  who  saw  him ; he,  enveloped  within  his  mother’s  womb,  with 
his  much  progeny,  entered  into  perdition  {nirrti). 


IX.  lO- 


BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA. 


558 


The  translation  follows  the  RV.  reading,  nirrtim,  in  d,  since  the  nom.  -tis  seems 
unconstruable.  Both  RV.  |_vs.  32J  and  Ppp.  put  the  verse  after  our  vs.  ii,  and  the 
latter  reads  so  'sya  in  a.  Haug  interprets  the  lightning  to  be  intended. 

11.  I saw  the  shepherd,  not  lying  down,  moving  both  hither  and 
thither  upon  his  roads;  he,  clothing  himself  in  the  collecting,  he  in  the 
dispersing  ones,  rolls  greatly  on  among  existences. 

Doubtless  the  sun.  The  verse  [_RV.  vs.  31J  is  found  a second  time  in  RV.  as 
X.  177.  3;  and  also  at  VS.  xxxvii.  17  ; TA.  iv.  7.  i ; MS.  iv.  9.  6 ; AA.  ii.  i.  6^-‘°  — all 
accenting  in  a dnipadyainanafn,  which  is  alone  acceptable.  |_Our  d recurs,  with  sd 
prefixed,  at  x.  2.  7 c.  If  we  read  varivartti  there,  we  ought  also  to  do  so  here.J  |_Cf. 
Katha-hss.,  p.  loi.J 
# 

12.  The  heaven  our  father,  generator,  navel  here;  this  great  earth 
our  connection,  mother ; the  womb  (yoni)  within  the  (two)  outstretched 
cups  (camU)  ; here  the  father  hath  set  (a-dha)  the  daughter’s  embryo. 

‘Navel,’  i.e.  ‘central  point,  place  of  union.’  RV.  |_vs.  33 J reads  7>te  for  tias  in 
a and  b. 

13.  I ask  of  thee  the  extreme  {pdra)  end  of  the  earth  ; I ask  the  seed 
of  the  male  {vrsan)  horse ; I ask  the  navel  of  all  existence ; I ask  the 
highest  {paramd)  firmament  (yybmmi)  of  speech. 

RV.  Lvs.  34J  exchanges  the  place  of  b and  c,  and  rectifies  the  meter  by  inserting 
another  tva  before  vfsno,  and  reading  prcha7ni  ydtra  bhuva/tasya  Tiabhih.  Ppp.  fol- 
lows RV.  in  the  former  case,  but  in  the  latter  has  prchd77ti  tvd7/i  bh.  71.;  it  makes  l_as 
between  b and  cj  the  same  inversion  of  order  as  RV. ; and  it  begins  d with  vacas 
prcha77ti.  The  Anukr.  takes  no  notice  of  the  irregularity  of  our  meter.  The  verse, 
with  the  following  one,  is  found  also  in  other  texts:  VS.  xxiii.  61, 62 ; TS.  vii.  4.  18'; 
LQS.  ix.  10.  13,  14.  VS.  reads  in  both  verses  precisely  as  RV.,  and  L^S.  differs  from 
it  only  by  having  prchd7/ias  instead  of  -7/ti  four  times  in  vs.  13.  TS.  has  for  13  b 
prcha/7ii  tvd  bhiiva7iasya  7tabhi77i.  The  two  verses  are  quoted  in  Vait.  37.  3. 

14.  This  sacrificial  hearth  is  the  extreme  end  of  the  earth ; this  soma 
is  the  seed  of  the  male  horse ; this  sacrifice  is  the  navel  of  all  existence ; 
this  priest  {brahmdn)  is  the  highest  firmament  of  speech. 

RV.  |_vs.  35  J (also  VS.  LQS.:_see  above)  and  Ppp.  read  for  b,  c:  ayd7h  yajnd  bJmv. 
7ia.  : ayd/h  s6//io  etc.  (our  b).  TS.  has  vddhTt  ahuh  pdra77i  d7tta>7i  prthivya  yajnd77t 
dhur  bhuvuTtasya  7iabhi77t:  sd/7ia//t  ahur  vf.  df.  ri.  brah77iai  'vd  vacdh  etc.  The 
Anukr.  absurdly  calls  the  verse  a jagati  on  account  of  the  two  redundant  syllables  in 
the  AV.  version  of  c. 

15.  I do  not  distinguish  what  this  is  that  I am;  I go  secret,  fastened 
together  with  mind  ; when  the  first-born  of  righteousness  hath  come  to 
me,  then  indeed  I attain  a share  of  this  speech. 

Ppp.  agrees  with  RV.  [_vs.  37 J in  putting  this  verse  [_and  the  nextj  after  our  vs.  17. 
The  RV.  pada-ie\%  has  in  c a:  dga/t  (_so  Muller’s  five  editions  and  Aufrecht’s  first: 
Aufrecht’s  second,  a : agu7t\ ; our  aodga/i  is  better.  Ppp.  reads  balmd  for  77ianas& 
in  b. 


559 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-1.x.  lO 


1 6.  Offward,  forward  goes,  seized  by  svadhd,  the  immortal  one,  of  like 
source  with  the  mortal ; the  two,  constantly  going  separate  apart  — the 
one  they  noted,  the  other  they  noted  not. 

Haug  and  Ilillebrandt  {Ved.  My  t hoi.,  i.  336,  note)  both  understand  svadha  here  as 
meaning  the  offering  to  the  manes,  but  their  conjectural  interpretations  of  the  verse  are 
totally  discordant.  l_The  vs.  is  RV.  vs.  38  without  variant.  See  the  interpretations  of 
Roth  and  of  Bdhtlingk  as  cited  under  vs.  8 above.  — The  Katha  variant  (WZKM. 
xii.  282)  is  dpran  for  dpah.  — The  vs.  is  found  at  AA.  ii.  1.8.J 

17.  Seven  half-embryos,  the  seed  of  existence,  stand  in  front  (.? pradi^a), 
in  Vishnu’s  distribution  ; they,  by  thoughts  {dhi(i),  by  mind,  they,  inspired, 
surround  on  all  sides  the  surrounders. 

Or,  ‘ being  surrounders.’  As  noted  above,  the  verse  in  RV.  |_vs.  36J  and  Ppp.  stands 
before  our  vs.  15.  Both  17  and  18  are  defective  as  jagatis.  [^Cf.  Oldenberg,  IFA. 
vi.  184;  also  Henry,  Actes  dii  dixilme  Cottgrls  intern,  des  Orientalistes,  Section  I, 
Inde,  p.  45-50,  “ Cruelle  dnigme.”J 

18.  In  the  syllable  of  the  verse  (rc)  in  the  highest  firmament,  on  which 
all  the  gods  sat  down  : he  who  knoweth  not  that,  what  will  he  do  with 
the  verse  ? they  who  know  that  sit  together  yonder. 

RV.  [_vs.  39J  reads  ime  instead  of  ami  in  d.  O.  combines  vidus  ti  just  before  it. 
The  verse  is  found  also  in  TB.  iii.  10.  9*4  and  TA.  ii.  ii.  i — in  both,  with  the  RV. 
reading.  Its  pratfka  occurs  also  in  GB.  i.  22.  Read  vida  in  c. 

19.  Shaping  (kalpay-)  with  measure  the  step  of  the  verse,  they  shaped 
by  the  half-verse  all  that  stirs  ; the  brahman  of  three  feet,  many-formed, 
spread  out  {vi-sthd) ; by  that  do  the  four  quarters  live. 

The  comm,  to  the  Prat.  (ii.  93)  quotes  vl  tasthe  at  end  of  c as  an  example  of  the  s of 
sthd  lingualized  after  vi  even  though  the  reduplication  intervenes  ; and  that  establishes 
vi  tasthe  as  the  true  reading.  The  majority  of  the  samhitd-mss.  have  it ; but  W.E.O. 
give  caste;  Ppp.  also  has  parirupam  vi  caste.  Only  the  fourth  pada  is  found  in  RV., 
being  i.  164.  42  b (we  have  42  a as  our  21  e)  ; the  same  occurs  below  as  xi.  5.  12  d. 

20.  Mayest  thou  be  well-portioned,  feeding  in  excellent  meadows ; so 
also  may  we  be  well-portioned  ; eat  thou  grass,  O inviolable  one,  at  all 
times  ; drink  clear  water,  moving  hither. 

We  had  this  verse  [^RV.  vs.  40J  above,  as  vii.  73.  ii. 

21.  The  cow  verily  lowed,  fashioning  the  seas  ; one-footed,  two-footed 
[is]  she,  four-footed ; having  become  eight-footed,  nine-footed,  thousand- 
syllabled,  a series  {panii)  of  existence  ; out  from  her  flow  apart  the  oceans. 

The  five  padas  are  vs.  41,  and  42  a,  of  the  RV.  hymn ; which,  however,  rtzds  gduris 
lor  gate r idma.,  and  parame  vybman  for  bhuvanasya  pantlh  in  d.  The  RV.  vs.  41 
occurs  also  in  TB.  ii.  4.  6”  |_and  it  is  there  followed  by  the  RV.  vs.  42  entire J and  TA. 
i.  9.  4,  with  the  RV.  readings,  excepting  gauri  at  the  beginning  |_and  tdsyam  in  TB.  for 
tdsydsj.  Our  padas  b-€,  again,  are  repeated  as  xiii.  i.  42  below.  The  verse  (12  -I-  12  : 
12  -I-  1 1 -f-  1 1 = 58)  lacks  two  syllables  of  being  a proper  atiqakvari  (60  syllables). 


ix.  10-  BOOK  IX.  THE  ATHARVA-VEDA-SAMHITA.  $6o 

22.  Black  the  descent,  the  yellow  eagles,  clothing  themselves  in  waters, 
fly  up  to  the  sky ; they  have  come  hither  from  the  seat  of  righteousness ; 
then,  forsooth,  with  ghee  they  deluged  the  earth. 

The  verse  occurs  also  above  as  vi.  22.  i,  and  padas  a-c  below  in  xiii.  3.  9.  For  par- 
allel passages  etc.  see  the  note  to  vi.  22.  i.  It  is  RV.  i.  164.  47,  the  last  verse  of  the 
RV.  hymn  that  is  included  in  the  AV.  text  here  (RV.  vss.  43-46  are  our  25-28  below), 
although  of  the  remaining  five  RV.  vss.  all  but  one  (51)  are  found  in  other  parts  of 
our  text. 

23.  She  that  is  footless  goes  first  of  them  (fern.)  that  have  feet  : who 
understood  (a-cit)  that  of  you,  O Mitra  and  Varuna.?  the  embryo  brings 
(a-bhr)  the  burden  of  her;  she  (})  fills  (J.  pr)  truth,  protects  {tti-pd) 
untruth. 

The  last  pada  is  especially  obscure  : he  ? or  she  ? or  it  ? and  which  root  pr,  ‘ fill  ’ or 
‘pass’?  The  verse  is  RV.  i.  152.3,  where  we  read  tarit  instead  of  paii  at  the  end, 
and  asya  for  asyas  at  end  of  c.  Ppp-  also  has  tarit,  but,  instead  of  a cid  asyah  (or 
asya'),  it  reads  ad  rtasy a. 

24.  Virdj  [is]  speech,  virdj  earth,  virdj  atmosphere,  virdj  Prajapati ; 
virdj  became  death,  the  over-king  of  the  perfectibles  (sadhyd) ; in  his 
control  are  what  was,  what  is  to  be ; let  him  put  in  my  control  what  was, 
what  is  to  be. 

[Prose. J This  verse,  with  all  that  follows  it,  is  wanting  in  Ppp.  The  Anukr. 
reckons  the  whole  first  part  to  the  pause  as  one  pada  (20  syllables,  a X-r/f-pada)  ; the 
Pada-text  understands  it  as  two,  dividing  prtkivl. 

25.  The  dung-made  smoke  I saw  from  far,  with  the  dividing  one,  thus 
beyond  the  lower;  the  heroes  cooked  a spotted  ox  {uksdn')\  those  were 
the  first  ordinances. 

The  construction  and  sense  of  b are  very  obscure.  The  verse  is  43  of  RV.  i.  164, 
and  the  remaining  three  follow  in  order.  [Henry,  Man.  de  la  Soc.  de  linguistique, 
ix.  247,  cites  the  vs.J 

26.  Three  hairy  ones  look  out  seasonably;  in  the  (a.^)  year  one  of 
them  shears  itself ; another  looks  upon  all  with  might  {qdclbhis) ; of  one 
is  seen  the  rush,  not  the  form. 

The  RV''.  version  [vs.  44 J has  in  c vi(^vam  I’ko  abhi  caste ; our  abhicdsfe  is  a regular 
case  of  antithetical  accent.  The  RV.  pada-X^x\.  does  not  divide  samvatsare.  Haug 
interprets  the  verse  of  the  three  forms  of  Agni ; Hillebrandt  {^Ved.  Mythol.,  i.  p.  472), 
of  the  moon  (!  ?),  sun,  and  wind. 

27.  Speech  [is]  four  measured  out  quarters  {padd)  ; those  are  known 
by  Brahmans  who  are  skilful ; three,  deposited  in  secret,  they  do  not  set 
in  motion  (ihgay-) ; a fourth  of  speech  human  beings  speak. 

This  verse  is  found,  without  variant,  in  TB.  (ii.8.  85)  and  Q!B.  (iv.  i.  3'7),  as  well  as 
in  RV'.  [vs.  45  J.  Our  Bp.*D.Kp.  read  nd  : ingayanti  in  c. 


TRANSLATION  AND  NOTES.  BOOK  IX. 


-IX.  lO 


561 

28.  They  call  [him]  Indra,  Mitra,  Varuna,  Agni ; likewise  he  [is]  the 
heavenly  winged  eagle ; what  is  one  the  sages  (yipm)  name  (imd)  vari- 
ously; they  call  [him]  Agni,  Yama,  Matari9van. 

Our /Wrt-text  differs  from  that  of  RV.  |_vs.  46J  by  dividing  bahuodha. 

LTlie  fifth  amivaka,  with  2 hymns  and  50  verses,  ends  here.J 

|_One  of  our  mss.,  P.,  sums  up  the  book  as  of  8 artha-suktas  [their  vss.  number  214] 
and  7 paryaya-sftktas  [hymns  6 and  7 ; their  ^f’s  number  62  + 26  = 88]  or  “ 15  suktas 
of  both  kinds”  reckoned  together.  Cf.  the  introduction,  p.  517.  The  same  ms.,  P., 
sums  up  the  avasanarcas  [of  hymns  6 and  7]  as  99  [73  -|-  26]  and  the  “ verses  of 
both  kinds”  as  313  [that  is  214  + 99]  ; but  codex  I.  gives  302  [that  is  214  + 88]. J 

|_The  twenty-first  prapathaka  ends  here.J 


Book  X. 


[This  tenth  book  is  the  third  of  the  second  grand  division  of  the 
Atharvan  collection.  For  a general  statement  as  to  the  make-up 
of  the  books  of  this  division,  reference  should  again  be  made  to 
page  471.  The  Old  AnukramanT  describes  the  length  of  hymns 
I,  2,  5,  6,  7,  8,  and  10  by  giving  the  overplus  of  each  hymn  over 
30  verses.  The  assumed  normal  length  in  the  case  of  book  ix. 
seems  to  be  20  verses.  The  whole  book  has  been  translated  by 
Victor  Henry,  Les  livres  X,  XI,  et  XII  de  V Atharva-veda  tra- 
duits  et  commentes,  Paris,  1896.  The  bhdsya  again  is  lacking. 
There  are  no  parydya-\vjvc\'!\s  in  this  book.J 

|_The  anuva^a-div'ision  of  the  book  (as  noted  above,  page  472)  is  into  five  anuvakas 
of  two  hymns  each.  The  “ decad  ’’-division  likewise  is  as  described  on  page  472.  A 
tabular  conspectus  for  this  book  also  may  be  acceptable: 

Anuvakas  i 2345 

, * , , ^ , , » > , » s , « , 

Hymns  i 2 3456  78  910 

Verses  32  33  25  26  50  35  44  44  27  34 

Oecad-div.  xo+io-l-12  10+10+13  10+10+5  10+10+6  stens  3tens+s  3tens+X4  3tens+i4  io+ X0  + 7 xo+ xo+ 14 

Sum  of  verses,  350.  The  sum  of  “ decad is  35.  In  this  book,  therefore,  the 
average  length  of  the  “ decad  is  precisely  10  verses.  J 


I.  Against  witchcraft  and  its  practisers. 

\Pratyangirasa.  — dvdtrinfat.  krtyddiisanadevatyam.  dnustubham  : 1.  mahdbrhati ; 2.  virdn 
ndma  gdyatrl ; g.  pathydpaiikti ; 12.  pankti ; ij.  urobrhati  ; jj.  pp.  virdd  jagati ; 

77,  20,  24.  prastdrapankii  (20.  virdj);  16,  j8.  tristubh;  ig.  4-p.  jagati ; 22.  i-av^ 

2-p.  drey  usnih  ; 2j.  g-p.  bhurig  visanid  gdyatrl ; 2S.  gp.  gdyatrl;  2g.  madhyejyotis- 

matl Jagati ; g2.  dvyanustubgarbhd  jp.  atijagati.'] 

Found  also  in  Paipp.  xvi.  The  hymn  (vs.  i)  is  quoted  in  Kau9.  39.  7,  with  several 
others,  in  a ceremony  against  witchcraft,  and  several  of  its  verses  or  parts  of  verses 
elsewhere.  The  Vait.  uses  only  one  half-verse  (21  c,  d). 

Translated:  Ludwig,  p.  520  ; Henry,  i,  39;  Griffith,  ii.  i ; Bloomfield,  72,  602. 

I.  She  whom  the  adepts  (cikitsti)  prepare,  all-formed,  hand-made,  like 
a bride  at  a wedding  — let  her  go  far  off ; we  push  her  away. 

‘She,’  because  krtyd  ‘witchcraft’  is  feminine.  The  name,  mahdbrhati,  given  to 
the  verse,  is  improperly  applied,  |_if  we  understand  it  as  defined  by  RV.  Prat.  xvi.  48 ; 
here  is  meant  rather  that  defined  as  of  three  jdgata  padas  (12+  12;  ii)  at  Ind.  Stud. 
viii.  243  J. 


562 


563 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  I 


2.  Having  a head,  having  a nose,  having  ears,  put  together,  all-formed, 
by  the  witchcraft-maker  — let  her  go  far  off ; we  push  her  away. 

The  addition  of  a ca  at  the  end  of  a would  rectify  the  meter,  and  justify  the  Anukr. 
The  /rt^/rt-reading  qlrsanovdti  is  by  Prat.  iv.  99,  and  the  word  is  quoted  there  in  the  com- 
ment as  an  example.  Ppp.  puts  the  adjectives  in  the  accus.,  and  reads,  instead  of  our 
C : pratyak  pra  hinmasi yaq  cakdra  turn  rcchatu  : cf.  vs.  5 c and  v.  14.  1 1 c. 

3.  Cudra-made,  king-made,  woman-made,  made  by  Brahmans  (brah- 
man), like  a wife  expelled  (nuttd)  by  her  husband,  let  her  go  to  her 
maker,  as  connection. 

Either  ‘as  her’  or  ‘as  his  connection’;  Ppp.  decides  for  the  former,  reading  ban- 
dhum  Lfor  our  bdndhu\.  |_\V’s  alternative  seems  to  be  ; bdndhum  must  be  in  apposition 
with  kartaram ; but  bdndhv  (p.  bdndhu)  must  be  a neuter  (as  at  v.  13.  7)  and  so  in 
apposition  with  the  subject-nominative,  krtya  understood. J 

4.  With  this  herb  have  I spoiled  all  witchcrafts  — what  one  they  have 
made  in  the  field,  what  in  the  kine,  or  what  in  thy  men. 

This  is  a repetition  of  iv.  18.  5,  above.  The  Anukr.  here,  as  there,  takes  no  notice 
of  the  defective  last  pada. 

5.  Let  evil  be  to  the  evil-doer,  a curse  to  the  curser;  backward  we 
send  [her]  forth  back,  that  she  may  slay  the  witchcraft-maker. 

Ppp.  reads  for  a krtyds  santu  krtydkrie,  and,  for  c,  d pratyak  pratipravartaya  yag 
cakdra  turn  rcchatu.  To  read  in  our  c hinmasi  (as  Ppp.  in  vs.  2 c)  would  rectify  the 
meter,  of  whose  irregularity  the  Anukr.  takes  no  notice.  The  pada-rt3iA\ng  pratiapra- 
htnrnak  is  by  Prat.  iv.  95  ; the  word  is  quoted  there  in  the  comment  as  example. 

6.  Opposed  [is]  the  Angirasa,  our  appointed  (purohita)  overseer ; do 
thou,  having  turned  the  witchcrafts  in  the  opposite  direction,  slay  yonder 
witchcraft-makers. 

Ppp.  is  corrupt,  mixing  up  our  verses  6 and  7.  It  combines "hgi-  in  6 a. 

7.  He  who  said  to  thee  “ go  forth,”  against  the  current,  up-stream, 
him,  O witchcraft,  do  thou  return  against ; seek  not  us  who  are  innocent. 

Of  this  verse  is  legible  in  Ppp.  uddyya/n  in  b ; as  for  our  mss.,  they  cannot  be  relied 
upon  in  the  least  to  distinguish  pya  and  yya,  but  the  majority  rather  favor  udayydm, 
while  P.  reads  -dryyam,  D.  -djyaw  (?),  W.  -dhyam.  Neither  word  has  been  found 
anywhere  else,  but  doubtless  udapydm  is  the  true  form. 

8.  He  who  put  together  thy  joints,  as  an  rbhii  [those]  of  a chariot 
with  skill  (dht),  unto  him  go  thou ; there  is  thy  going ; this  person  is 
unknown  to  thee. 

All  the  samhitd-vn%s.  read  -va  rbhur  in  b. 

9.  They  who,  having  made,  took  hold  of  thee,  cunning  sorcerers  — 
this  is  a healthful  (qambhii)  spoiler  of  witchcraft,  counteracting,  revert- 
ing; therewith  do  we  bathe  thee. 


X.  I- 


BOOK  X.  THE  ATHARVA-VEDA-SAMHITA. 


564 


The  address  changes,  as  often  elsewhere,  from  the  witchcraft  to  the  bewitched  per- 
son. Ppp.  reads,  in  c,  vidma  for  qambhu,  and,  in  A,  pratisaram.  Our  text  ought  to 
read  in  c qambhv  tddm,  although  all  the  mss.  happen  to  agree  here  in  lengthening  the  i. 

10.  In  that  we  have  come  upon  the  ill-portioned  one  (fern.),  bathed 
forth,  whose  young  {-vatsd)  is  dead  — let  all  ill  {papa)  go  away  from  me; 
let  property  come  unto  {upa-sthd)  me. 

The  pada-Tf\%s.  have  in  b upaoeyimd,  and  combination  to  upeyitnd  falls  under  the 
rule  Prat.  iii.  38,  although  the  a contained  in  eyimd  {—  d-iyimd)  does  not  appear  [_as  a\ 
in  the  ^«</a-text.  [_Ppp-  ends  a corruptly  'n\^  prsnipathdm.^ 

11.  In  that  they  have  taken  {grah)  the  name  of  thee  giving  to  the 
Fathers,  or  at  the  sacrifice  — let  these  plants  free  thee  from  all  ill  that 
is  designed  {}  saindeqy a). 

It  might  be  also  (in  a,  b)  ‘those  giving  to  the  Fathers  have  taken  the  name  of  thee  ’ 
(Ludwig,  ‘thy  Fathers’).  Sathdeqyd  is  very  obscure.  The  first  half-verse  is  wholly 
corrupt  in  Ppp. 

12.  From  sin  against  the  gods,  against  the  Fathers,  from  name-taking, 
that  is  designed,  that  is  devised  against  [any  one],  let  the  plants  free  thee 
by  their  energy  {viryd),  with  spell  {brahman),  with  verses,  with  milk  of 
the  seers. 

‘Milk’  (pdyas)  in  the  last  pada  looks  like  a corrupt  reading,  but  Ppp.  appears  to 
have  the  same;  Bp.E.  accent  payasa.  |_As  for  the  combinations  of  -a  r-,  see  note  to 
Prat.  iii.  46.  J Several  mss.  (Bp.O.p.m.R.T.K.)  read  pitryat  in  a.  The  verse,  which 
ought  to  be  called  an  anustubgarbhd  tristiibh  (11-1-8:11-1-11=41),  is  very  foolishly 
described  by  the  Anukr.  as  a pankii,  because  it  contains  nearly  (and  can  easily  be 
reduced  to  precisely)  40  syllables. 

13.  As  the  wind  sets  in  motion  the  dust  from  the  earth  and  the  cloud 
{abhrd)  from  the  atmosphere,  so  from  me  may  everything  of  evil  nature 
go  away,  pushed  by  the  spell  {brdhmaii). 

14.  Step  away,  making  much  noise,  like  an  unfastened  she-ass ; attain 
thy  makers,  pushed  hence  by  an  energetic  spell. 

Some  of  the  mss.  (O.p.m.K.)  read  kartrdn  in  c,  as  in  other  such  cases. 

15.  Saying  “this  is  the  road,  O witchcraft,”  we  conduct  thee;  thee 
that  wast  sent  forth  against  [us]  we  send  forth  back  again  ; by  that  [road] 
go  against  [them],  breaking,  like  a draft-cow  with  a cart,  all-formed, 
wearing  a wreath  {1  kurutin). 

The  last  word  is  found  only  here,  and  has  to  be  rendered  conjecturally  (with  the 
Pet.  Lexx.).  All  the  sathhitd-m%i,.  [_or  rather,  most  of  them  : see  also  note  to  Prat, 
iii.  35  J combine  krtyd'ti\7\.x\.A  thus  indeed  the  meter  requires  us  to  pronounce  J ; but 
our  edition  restores  the  more  correct  reading  \J:rtya  ///J,  since  the  Prat,  does  not 
countenance  the  irregularity;  we  should  expect  to  find  it  with  vandane'va  (in  ii.  56). 
Ppp.  reads  at  the  beginning  ayam  pantha  'pinayami  tvd  krtye  prahitdm  praii  etc. ; 
in  c [or  rather  C-dJ,  tuTijaty  anasvinl'va.  In  the  Anukr.  it  seems  as  if  catuspadil 
must  be  a misreading  for  paheapadd  (ii-l-ii  :8-l-S-h8  = 46)  : but  compare  vs.  19. 


565 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  I 


16.  Offward  is  light  for  thee,  hitherward  is  no  road  for  thee;  make 
thy  goings  elsewhere  than  [toward]  us  ; go  thou  by  a distant  [road] 
beyond  ninety  difficult  navigable  streams ; do  not  wound  thyself ; go 
away. 

One  would  like  to  emend  l-sanisthas  in  d,  perhaps  to  ksamisthds  ‘ be  patient  ’ i.e. 
‘ linger  ’ ; Ppp.  has  instead  ghanisthds,  which  unfortunately  gives  no  help.  Ppp.  also 
combines  navya  'ti  in  c ; and  the  description  of  the  Anukr.  appears  to  sanction  it. 

17.  As  the  wind  the  trees,  do  thou  crush  (;«r)  down,  cause  to  fall ; do 
not  leave  of  them  cow,  horse,  man  ; turning  back,  O witchcraft,  from 
here  to  thy  makers,  awaken  them  unto  childlessness. 

Here,  in  c,  even  a majority  of  the  mss.  (W.I.O.D.T.K.)  read  kartrdn.  Ppp.  com- 
bines at  the  beginning  vdte  'va,  as  the  meter  demands,  and  as  the  Anukr.  assumes ; 
uchisai  'sam  is  doubtless  also  the  real  reading  in  b. 

18.  What  [witchcraft]  they  buried  for  thee  in  the  barhis,  what  in  the 
cemetery,  [what]  witchcraft  or  secret  spell  {valagd)  in  the  field,  or  prac- 
tised against  thee  in  the  householders’  fire  — they,  being  wiser,  [against 
thee]  who  art  simple,  innocent. 

Ppp.  helps  both  meter  and  sense  by  inserting  cakrus  before  barhisi  in  a ; it  also 
arranges  krtyam  ksetre  in  b.  combines  dhiratard  'ndg-  at  the  end,  and  adds,  to  com- 
plete the  verse,  tarn  [so  Roth’s  Collation ! for  tdm  ito  nd^aydmasi.  The  Anukr. 
notices  neither  the  deficiency  in  a nor  the  redundancy  in  d. 

19.  We  have  found  out  (ami-vid)  the  hostile  sneaking  magic  kdrtra) 
that  was  applied,  perceived  amt-bud/i),  buried;  let  that  go  whence  it 
was  brought ; there  let  it  roll  about  like  a horse ; let  it  slay  the  progeny 
of  the  witchcraft-maker. 

Ppp.  reads  in  c dgatam  for  dbhrtam,  and  combines  in  d aqve  'va,  as  called  for  by 
the  meter.  The  Anukr.  is  as  bad  in  its  treatment  of  this  verse  as  of  15. 

20.  There  are  knives  of  good  metal  in  our  house ; we  know  thy  joints, 
O witchcraft,  how  many  they  are;  just  stand  up;  go  away  from  here; 
unknown  one,  what  seekest  thou  here } 

That  is,  ‘ thou  who  art  no  acquaintance  of  ours.’  The  Anukr.  is  much  more  scrupu- 
lous than  usual  in  calling  the  verse  (12-I-11  : 8 -f  8 = 39)  virdj  |_scanning  a perhaps 
as  iij.  Ppp.  begins  with  svayasd.  The  third  pada  is  quoted  in  Kaug.  39.  19. 

21.  Thy  neck-bones  {grivd),  O witchcraft,  and  thy  (two)  feet  I will 
cut  up ; run  thou  out ; let  Indra-and-Agni  defend  us,  they  who  are  of 
progeny  rich  in  progeny. 

Prajavatl  at  the  end  looks  like  a corruption  of  prajapatt,  which  Ppp.  reads  l_R’s 
collation  has  prajapaii Ppp.  also  has  in  c endth  vr^catd.  But  Kaug.,  which  quotes 
the  last  half-verse  in  full  in  5.  2,  reads  prajdvati.  The  same  half-verse  appears  also 
hy  pratika  in  Vait.  8.  6 (unless  V^ait.  takes  it  rather  from  Kau9.). 


X.  I-  BOOK  X.  THE  ATHARVA-VEDA-SAKIHITA.  566 

22.  King  Soma  [is]  our  over-ruler  and  favorer  (inrditif) ; let  the  lords 
of  being  favor  us. 

The  verse  properly  contains  22  syllables  (i  i + 1 1),  and  should  therefore  be  called  a 
samni  tristubk.  Ppp.  reads  in  b rtasya  nas. 

23.  Let  Bhava-and-Carva  hurl  (as)  at  the  evil-doer,  the  witchcraft- 
maker,  the  ill-doer,  the  missile  of  the  gods,  the  lightning. 

Ppp.  reads  in  a papakrtvane  [which  is  metrically  much  better J.  The  definition  of 
the  verse  by  the  Anukr.  is  very  stupid ; it  is  plainly  two  trisiubh  padas,  with  an  intruded 
word  of  three  syllables  (either  duskfte  or  vidyxitam  j either  could  be  spared).  The 
mss.  insert  a cesura-mark  after  krtydkfte. 

24.  If  thou  earnest  [as]  biped,  as  quadruped,  put  together  by  the 
witchcraft-maker,  all-formed,  do  thou,  becoming  octoped,  go  away  again 
from  here,  O misfortune  ! 

The  verse  has  the  same  structure  as  20.  The  pada-itxi  here  and  in  vs.  28  reads 
doiydtha. 

25.  Anointed,  smeared,  well-adorned,  bearing  all  difficulty,  go  thou 
away ; recognize  (jnd),  O witchcraft,  thy  maker,  as  a daughter  her  own 
father. 

The  definition  of  this  verse  appears  to  be  omitted  in  the  Anukr.,  as  we  can  hardly 
be  meant  to  take  it  for  an  anustubh.  The  first  pada  is  capable  of  being  crowded 
together  into  8 syllables,  or  expanded  into  12  (either  procedure  being  about  equally 
strained),  making  the  verse  either  an  urobrhati  or  a prastdrapankti.  It  is  quoted  in 
Kau?.  39.  18. 

26.  Go  away,  O witchcraft ; stand  not ; lead,  as  it  were,  the  track  of 
one  pierced ; it  is  a deer,  thou  a deer-hunter ; it  is  unable  to  put  thee 
down. 

‘ Lead,’  in  b,  appears  to  be  used  in  the  sense  of  ‘ follow  ’ ; the  ‘ track  ’ is  doubtless  that 
of  the  maker  : [cf.  note  to  xi.  2.  13  J.  Tht  pada-itxX  divides  mrgaoyuh  : cf.  Prat.  iii.  18. 

27.  Also  the  after  one  (dpara)  slays  with  an  arrow,  fitting  it  (.^),  the 
one  shooting  (-dsin)  in  front  ; also  of  the  front  one,  smiting  down,  the 
after  one  smites  down  in  return. 

This  obscure  and  probably  corrupt  verse  gets  no  help  from  Ppp.,  which  merely  reads 
iito  for  nta  in  c.  The  Pet.  Lex.  suggests  emendation  of  -daya  to  -d/taya  in  b,  and  the 
translation  implies  the  change. 

28.  Hear  thou,  verily,  these  words  of  mine ; then  go  whence  thou 
earnest,  to  meet  him  who  made  thee. 

Ppp.  reads  at  the  end  punah  ior  prati. 

29.  The  slaying  of  an  innocent  person  is  indeed  fearful,  O witchcraft ; 
slay  thou  not  our  cow,  horse,  man  ; wheresoever  thou  art  set  down,  from 
there  we  make  thee  stand  up ; become  thou  lighter  than  a leaf. 


567 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  2. 


The  pada-X&xi  ha.s  in  d ut ; st/tap- ; the  example  of  the  omitted  s is  quoted  under 
Prat.  ii.  i8.  The  verse  (lo  + lo  : 8 + 8 + 8 = 44)  is  very  badly  defined  by  the  Anukr. 
Ppp.  reads  in  a •hatya?n  and  bhimam. 

30.  If  ye  are  covered  {a-vr)  with  darkness,  like  those  who  are  girt 
{abhi-dha)  with  a net  — having  torn  up  (sam-liip)  all  witchcrafts  from 
here,  we  send  them  forth  again  to  the  maker. 

The  pada-XtxX  strangely  reads  aoj/rid  in  a,  instead  of  -/a/z. 

31.  The  progeny  of  the  witchcraft-maker,  of  him  of  secret  spells,  of 
him  that  devises  against  [others],  O witchcraft,  do  thou  kill ; do  not 
leave  [them  alive] ; slay  yonder  witchcraft-makers. 

Ppp.  uses  the  singular  in  d. 

32.  As  the  sun  is  freed  out  of  darkness,  [and]  quits  the  night  and  the 
ensigns  of  the  dawn,  so  do  I quit  all  evil-natured  magic  made  by  the 
witchcraft-maker,  as  an  elephant  the  difficult  haze  (? rajas). 

Ppp.  puts  tamasas  before  mucyate  in  a,  reads  ketum  at  end  of  b.  and  omits  d altogether. 
The  verse  (12-h  ii  ;8-l-8-l-ii  = 50)  lacks  two  syllables  of  being  a full  atijagati  (52). 
The  pratika  (^yathd  surya)  is  quoted  in  Kau^.  39.  26 ; but  the  comm,  regards  vii.  13.  i, 
and  not  this,  as  the  verse  intended. 

|_The  quoted  Anukr.  says  d7>e  (i.e.  2 above  the  norm  of  30). J 

2.  The  wonderful  structure  of  man. 

[N'drdya^.  — trayastrinfat.  pdrsnisuktam  ; pdurusam  ; hrahmaprakdgisukiam  {ji,j2.sdk- 
sdtparabrahmaprakdfinydu).  dnusiubham  : i-py,8.  tristubk  ; 6,ii.jagati;  28.  bhurig 
brhatl.'\ 

Found  also  (except  vss.  8,  18,  23,  28)  in  Paipp.  xvi.  (in  the  verse-order  1-7,  26,  27, 
9-12,  17,  IS,  13,  14,  16,  22,  19,  24,  25,  20,  21,  30,  29,  31,  32,  33).  Quoted  (vs.  i)  in 
Vait.  37.  19,  together  with  the  oxhtr  ptirusasttkta  (xix.  6),  in  iht purusamedha  or  human 
sacrifice ; not  noticed  in  Kau^. 

Translated:  Muir,  v.  375  (nearly  all)  ; Ludwig,  p.  398;  Scherman,  Philosophische 
Hymnen,  p.  41  (nearly  all)  ; Deussen,  Geschichte,  i.  i.  265  ; Henry,  5,  45  ; Griffith,  ii.  6. 

1.  By  whom  were  brought  the  two  heels  of  a man  {piirusa)}  by  whom 
was  his  flesh  put  together.^  by  whom  his  two  ankle-joints  (g-ulphd)? 
by  whom  his  cunning  {pecana)  fingers by  whom  his  apertures } by 
whom  his  (two)  uchlakhds  in  the  midst  1 who  [put  together]  his  footing 
{pratistjid)  ^ 

The /zzz/a- text  divddes  utaqlakhdtt,  as  if  there  were  such  a word  as  qlakha.  Ppp.  reads, 
instead  of  keno  'chlakhdtt,  keno  'cchinam  ko ; also,  in  a.,  p dr  pity  dbhrte  pdurusasya  j 
and,  in  c,  peqints.  Peqana  is  more  literally  ‘ arranging,  adorning.’ 

2.  From  what,  now,  did  they  make  a man’s  two  ankle-joints  below, 
his  two  knee-joints  above  separating  Qnir-f)  his  two  back-thighs 
{jdnghd),  where,  forsooth,  did  they  set  them  in  ? the  two  joints  of  his 
knees  — who  indeed  understands  (trtb)  that  ? 


X.  2-  BOOK  X.  THE  ATHARVA-VEDA-SAMHITA.  568 

Nirftya  is  a difficult  and  doubtful  expression  here.  Ppp.  reads  nirrtijafighe  7ii 
dadhuhj  also,  in  d,  samdhim  ii  ca  jana.  In  b it  has  z.g2!\Tv  paurusasya. 

3.  There  is  joined,  fourfold  (cdtustaya),  with  closed  {sdmhita-)  ends, 
above  the  two  knees,  the  pliant  [githird)  trunk;  what  the  hips  are,  the 
thighs  — who  indeed  produced  {Jan)  that,  by  which  the  body  {kusindha) 
became  very  firm.? 

Ppp.  reads  sa7hhatanta}h  in  a,  and  sudhrtam  in  d. 

4.  How  many  gods  [and]  which  were  they,  who  gathered  {ci)  the 
breast,  the  neck-bones  of  man.?  how  many  disposed  the  two  teats.?  who 
the  two  collar-bones  {}  kaphodd)}  how  many  gathered  the  shoulder-bones 
( pi.) .?  how  many  the  ribs  .? 

Ppp.  has  again  paurusasya  in  b.  In  c it  reads  ni  dadhus  kas  kapolau.  The  mss. 
are  extremely  discordant  as  to  the  form  of  the  word  which  our  edition  gives  as  kaph- 
duddii ; that  is  the  reading  of  Bp.W.D. ; P.M.R.s.m.  have  kaphedaii,  I.  kaphdujhati, 
E.O.R.p.m.T.K.  kaphoddu  (which  accordingly  has  the  most  authority  in  its  favor  |_all 
SPP’s  mss.  read  soj)  ; several  saihhitd-m^s.  (P.M.T.O.p.m.R.s.m.)  have  kds  before  it. 
The  meaning  given  is,  of  course,  conjectural  only ; ‘ collar-bone’  is  Ludwig’s  guess,  and 
seems  to  suit  the  connection  (though  that  is  a rather  weak  ground  of  preference)  better 
than  the  'perhaps  elbow  ’ of  the  Pet.  Lexx.  The  Anukr.  takes  no  notice  of  the  lacking 
syllable  in  a. 

5.  Who  brought  together  his  two  arms,  saying  “he  must  perform 
heroism  ” .?  what  god  then  set  on  his  two  shoulders  upon  the  body 
{kusindha) .? 

|_Ppp.  has  krnavdn  for  karavdt  in  b,  and,  for  d,  kvasindhdd  adhddadhi. \ 

6.  Who  bored  out  the  seven  apertures  in  his  head  — these  ears,  the 
nostrils,  the  eyes,  the  mouth.?  in  the  might  of  whose  conquest  {vijayd) 
in  many  places  quadrupeds  [and]  bipeds  go  their  way. 

Bp.  reads  at  the  end  yaman.  Ppp.  puts  /idsi'ke  after  caksafii,  and  reads  in  c vtjd- 
yasya  maha7uani,  and  at  the  end  yomiin.  The  Anukr.  does  not  heed  that  d is  a 
tristubh  pada. 

7.  Since  in  his  jaws  he  put  his  ample  {puruci)  tongue,  then  attached 
{adhi-gri)  [to  it]  great  voice ; he  rolls  greatly  on  among  existences,  cloth- 
ing himself  in  the  waters  : who  indeed  understands  that.? 

With  c is  to  be  compared  ix.  10.  it  d;  the  irregularity  of  the  pada  is  not  noticed  by 
the  Anukr.  Ppp.  reads  instead  of  c : sa  d varivarti  tnahind  %yofna>h  : avasduas  kata 
cit pra  veda.  Our  text  ought  to  read  varivartti. 

8.  Which  was  that  god  who  [produced]  his  brain,  his  forehead,  his 
hindhead  (.?  kakdtika),  who  first  his  skull,  who,  having  gathered  a gather- 
ing in  man’s  jaws,  ascended  to  heaven  .? 

D.  reads  city  dm  in  c;  all  the  mss.  agree  in  ruroha,  although  rurdha  is  obviously 
required.  |_Otherwise  Henry. J The  verse,  as  noted  above,  is  wanting  in  Ppp. 


569 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  2 


9.  Numerous  things  dear  and  not  dear,  sleep,  oppressions  and  weari- 
nesses, delights  and  pleasures  — from  where  does  formidable  man  bring 
{va/i)  them  ? 

Ppp.  reads  in  b -tandriyah,  and  in  d again  paur-. 

10.  Whence  now  in  man  [come]  mishap,  ruin,  perdition,  misery, 
accomplishment,  success,  non-failure.^  whence  thought  {maii),  uprisings 
{tiditi)  1 

The  minor  Pet.  Lex.  suggests  for  uditi  ‘end,  disappearance.’  Ppp.  reads  in  b ktito 
'dhi pur-.  Vyrddhis  instead  of  dvy-  would  improve  both  sense  and  meter. 

11.  Who  disposed  in  him  waters,  moving  apart,  much  moving,  pro- 
duced for  river-running,  strong  (tlvrd),  ruddy,  red,  dark  and  turbid, 
upward,  downward,  crosswise  in  man 

Ppp.  reads  in  a apo  dadhat,  and  in  c combines  (as  the  meter  requires  us  to  read) 
tivrd  'runs.  The  verse  (8  -f  8 -f  7 : 1 1 -I- 1 1 = 45)  is  very  stupidly  defined  as  jagati  by 
the  Anukr. 

12.  Who  set  form  in  him.^  who  both  bulk  {vtahmdn)  and  name  who 
[set]  in  him  progress  {gdt2i)}  who  display  (ketii)}  who  [set]  behaviors 
(caritrd)  in  man  ? 

Ppp.  again  psuruse  at  the  end. 

13.  Who  wove  in  him  breath.^  who  expiration  and  respiration  (yyand)} . 
what  god  attached  (adhi-gri)  conspiration  {samatid')  to  man  here.^ 

Ppp.  reads  adadhat  for  avayat  in  a,  and  again  pauruse. 

14.  What  one  god  set  sacrifice  in  man  here  who  [set]  in  him  truth.? 
who  untruth .?  whence  [comes]  death  .?  whence  the  immortal .? 

Ppp.  reads,  for  b etc.,  eko  'gre  adhi  pSuruse  : ko  anrtam  ko  mrtyum  ko  a7firiath 
dadhau. 


15.  Who  put  about  him  clothing  (ydsas)}  who  prepared  {kalpay-)  his 
life-time .?  who  extended  to  him  strength  .?  who  prepared  his  swiftness  ? 

Ppp.  reads  for  a ko  vasasa  pari  dadhat,  and  elides  ko  'sya-  in  d. 

16.  With  what  did  he  stretch  the  waters  along.?  with  what  did  he 
make  the  day  to  shine.?  with  what  did  he  kindle  (anii-idJi)  the  dawn.? 
with  what  did  he  give  the  coming-on  of  evening.? 

The^i2i/fl-text  reads  apah  (as  in  1 1 a)  in  a.  Ppp.  elides  'nv  after  it.  ^For  aindha, 
cf.  Gram.  § 684  c.J 

17.  Who  put  in  him  seed,  saying  “let  his  line  be  extended”.?  who 
conveyed  into  him  wisdom.?  who  gave  {dha)  [him]  music  .?  who  dances  .? 

Ppp.  has,  for  a,  ko  'sniin  reio  'dadhat ; at  end  of  b,  itah  j for  d,  ko  vaqaih  ko  anrtafh 
dadhau. 


X.  2- 


BOOK  X.  THE  ATHARVA-VEDA-SAMHITA. 


570 


18.  With  what  did  he  cover  this  earth?  with  what  did  he  surround 
the  sky  ? by  what  is  man  a match  for  {abhi)  mountains  in  greatness  ? by 
what,  for  deeds  ? 

This  verse,  as  noted  above,  is  wanting  in  Ppp. 

19.  With  what  does  he  go  after  Parjanya  ? with  what  [after]  the  out- 
looking  Soma  ? with  what  [after]  both  sacrifice  and  faith  ? by  whom  was 
mind  put  in  him  ? 

Ppp.  reads  apnoti  for  anv  eti,  and  has  for  c,  d our  20  c,  d (b\x\.  pttrusah  in  c). 

20.  Wherewith  does  he  obtain  one  learned  in  revelation  {grotriya)} 
wherewith  this  most  exalted  one  ? wherewith  does  man  [obtain]  this 
Agni  ? wherewith  did  he  measure  (make?)  the  year? 

Ppp.  has  for  b our  19  b again  ; 2X^0  pur  us  ah  in  c. 

21.  The  brahman  obtains  one  learned  in  revelation,  the  brdhman  this 
most  exalted  one ; the  brdhman  [as]  man  this  Agni ; the  brdhma7i  meas- 
ured the  year. 

Here  and  in  vss.  23  and  25  an  instrumental  is  distinctly  and  strongly  called  for, 
instead  of  the  nominative  brdhmaj  yet  to  call  brdhma  an  instr.,  and  translate  it  as 
such,  does  not  seem  possible.  [Cf-  Caland,  KZ.  xxxi.  261.J  Ppp.  reads,  for  c,  d, 
brahtna  yajhasy a qraddha  ca  brahtnd  'smi  ca  hatam  manah. 

22.  Wherewith  does  he  dwell  upon  Qanu-ksi)  the  gods?  wherewith 
[upon]  the  people  of  the  god-folk  ? wherewith  this  other  asterism  ? 
whereby  is  authority  (ksatrd)  called  real  {sdt)  ? 

The  sense  here  is  very  obscure,  and  the  rendering  mechanical.  [_Griffith  suggests 
that  the  point  may  lie  in  using  naksatram  as  if  it  were  na  ksatram,  ‘ non-power,’  in 
opposition  to  ksatram  in  d.J  Ppp-  has,  for  b,  kena  devir  ajanayad  di^ah.  The  meter 
requires  in  a ksyati,  as  the  forms  are  written  in  some  texts.  The  Anukr.  takes  no 
notice  of  the  irregularity. 

23.  The  brdhman  dwells  upon  the  gods,  the  brdhman  [upon]  the  people 
of  the  god-folk ; the  bt'dJmtan  this  other  asterism  ; the  brdhman  is  called 
real  authority. 

This  verse  is  wanting  in  Ppp. 

24.  By  whom  is  this  earth  disposed?  by  whom  the  sky  set  above?  by 
whom  this  atmosphere,  the  expanse,  set  aloft  and  across? 

Ppp.  reads,  for  a,  kene  'dam  bhumir  nihatah. 

25.  By  the  brdJnnan  is  the  earth  disposed;  the  brdhtnan  [is]  the  sky  set 
above,  the  brdhtnan  this  atmosphere,  the  expanse,  set  aloft  and  across. 

Ppj).  reads,  for  a,  b,  brahmand  bhumir  ttiyaid  brahtna  dyam  uttardm  dadhiiu,  thus 
relieving  in  b the  difficulty  as  to  the  construction  of  brahma.  [Cf.  note  to  vs.  21.J 


571 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  2 


26.  Atharvan,  having  sewed  together  his  head,  and  also  {ydt)  his  heart 
— aloft  from  the  brain  the  purifying  one  sent  [them]  forth,  out  of  the  head. 

‘The  purifying  one’  {pdvamana)  is  soma;  it  is  perhaps  identified  here  with  Athar- 
van ; but  the  whole  sense  is  extremely  obscure.  Ppp.  reads  at  the  end  qlrpiah. 

27.  Verily  that  head  of  Atharvan  [is]  a god-vessel,  pressed  together ; 
breath  defends  that,  the  head,  food,  also  mind. 

For  sainubjita,  as  said  of  a ko^a,  compare  ix.  3.  20  above.  Ppp.  reads  prdno  'bhi 
in  c,  and  fr/w  for  qiras  in  d.  The  three  nouns  in  d might  be  nom.  instead  of  accus. 

28.  Was  he  now  created  upward  (firdhvd)  ? [or]  was  he  now  created 
crosswise.^  did  man  grow  unto  {a-bhfi)  all  the  quarters?  — he  who  know- 
eth  the  brdhman's  stronghold,  from  which  man  is  [so]  called. 

The  meaning  of  the  protracted  final  syllables  here  is  unquestionable,  although  it  has 
been  overlooked  by  both  Muir  and  Ludwig.  The  cases  of  protraction  call  out  much 
treatment  from  the  Prat.;  see  the  rules  i.  70,  97,  105;  iv.  6,  120,  1 21,  and  the  notes 
upon  them.  The  mss.  differ  in  regard  to  accenting  or  leaving  unaccented  the  final 
syllable  of  b ; nor  is  the  usage  of  either  RV.  or  AV.  sufficiently  settled  to  determine 
which  reading  ought  to  be  preferred.  Purusa  in  this  verse  and  the  sequel  seems  to 
approach  its  later  meaning  of  ‘ supernal  Person  or  Spirit.’  There  is  no  apparent  con- 
nection between  the  two  halves  of  the  verse  : for  the  second,  see  vs.  30.  The  whole 
verse  is  wanting  in  Ppp.  The  Anukr.  should  have  called  it  a prastarapankti j bhurig 
brhati  is  purely  mechanical  (10  1 1 : 8 8 = 37). 

29.  Whoever  indeed  knoweth  that  brdhman's  stronghold,  covered  with 
amrta  — unto  him  both  the  brdhman  and  the  Brahmans  have  given  sight, 
breath,  progeny. 

The  verse  is  found  also  in  TA.  (i.  27.  3),  which  reads  piirlm  at  end  of  b,  brahma  for 
brdhtndi^  in  b,  and  dyuh  kirtitn  for  caksuh  prdnam  in  d (the  accentuation  is  corrupt 
and  worthless  through  the  whole  verse).  Ppp.  has  also  in  d dyus  for  caks2ih,  and  at 
the  end  dadhuh. 

30.  Him  verily  sight  doth  not  desert,  nor  breath,  before  old  age,  who 

knoweth  the  brdhman's  stronghold  from  which  man  {piirusd)  is  [so] 

called. 

The  latter  half-verse  is  identical  with  28  c,  d.  Ppp.  reads  purah  at  end  of  b,  and 
yasmdt  in  d. 

31.  Eight-wheeled,  nine-doored,  is  the  impregnable  stronghold  of  the 
gods  ; in  that  is  a golden  vessel,  heaven-going  (svargd),  covered  with  light. 

The  verse  is  found  also  in  TA.  (i.  27.  2-3),  which  reads  hiranmayas  in  c,  and  inserts 
lokds  after  svargds  in  d.  |_ Reminiscences  of  this  verse  are  seen  in  x.  8.  43  a,  b.  J 

32.  In  that  golden  vessel,  three-spoked,  having  three  supports  — what 
soul-possessing  monster  (yaksd)  there  is  in  it,  that  verily  the  knowers  of 
the  brdhman  know. 

Ppp.  reads  in  b tridive  for  iryare^  and,  in  c,  antar  tor yaksam.  |_Padas  c,  d recur 
at  X.  8.  43  c,  d.  J 


X.  2- 


BOOK  X.  THE  ATHARVA-VEDA-SAICIHITA. 


572 


33.  The  brdhman  entered  into  the  resplendent,  yellow,  golden,  uncon- 
quered stronghold,  that  was  all  surrounded  with  glory. 

The  verse  is  found  also  in  TA.  (i.  27.  3-4),  which  again  reads  hiranmayi/n,  and 
brahma  viveqa  [_so  both  ed’sj  (the  accent  has  no  authority,  as  it  is  full  of  faults  in  this 
vicinity ; but  the  comm,  explains  brahma  as  = prajapatih  ; which  also  does  not  go  for 
much).  |_TA.  has  further  vi-  iox  pr a-  at  the  beginning  and  ends  with  -jita  (which  the 
comm,  explains  as  -jitam').\  Ppp-  likewise  has  hiranmaytm ; and  further,  in  d vive^d 
ca  pardjitah. 

[_The  quoted  Anukr.  says  for  this  second  hymn  tisrah  (i.e.  3 above  the  norm  of  30). 

— Here  ends  the  first  anuvdka,  with  2 hymns  and  65  verses.  J 

3.  With  an  amulet  of  varana. 

[Atharvan.  — pancavihfakam.  mantroktavaranadevatyam  uta  vdnaspatyam ; cdndramasam. 
dnustubham  ; 2,j,  6.  bhurik  tristubh  ; 8,  ij,  14.  pathydpankti  ; ii,  16.  bkurij ; ly,  jy~2p. 
bp.  jagatt.'] 

Found  also  in  Paipp.  xvi.  (in  the  verse-order  1-7,  9,  8,  10-13,  IS>  I4>  16,  17,  19,  22, 
21,  20,  18,  24;  23  and  25  are  wanting).  Quoted  (vs.  i)  in  Kauq.  19.  22,  with  three 
other  hymns,  in  connection  with  the  binding  on  of  amulets  for  welfare.  Not  noticed  in 
Vait. 

Translated:  Zimmer,  p.  60  (17  vss.) ; Henry,  9,  53;  Griffith,  ii.  it  ; Bloomfield, 
81,  605. 

1.  This  varand  [is]  my  rival-destroying,  virile  (vrsan)  amulet;  with  it 
do  thou  take  hold  of  thy  foes,  slaughter  thy  injurers  (durasy-). 

The  varana  is  a tree,  the  Cratceva  Roxburghii  found  throughout  India.  The  name 
comes  doubtless  from  the  root  vr  ‘ cover,  protect,  ward  off  ’ ; and  the  hymn  is  full 
of  allusions  to  a connection  with  that  root;  |_cf.  the  play  in  iv.  7.  i and  vi.  85.  ij. 
Ppp.  reads  throughout  varuna,  which  is  also  in  later  Skt.  recognized  as  a form  of  the 
tree-name. 

2.  Crush  them,  slaughter,  take  hold ; be  the  amulet  thy  forerunner  in 
front ; the  gods  by  the  varand  warded  off  the  hostile  practice  (abhyacard) 
of  the  Asuras  from  one  morrow  to  another. 

The  comm,  to  Prat.  iii.  80  quotes  the  beginning  of  the  verse  as  example  of  ena  after 
pra.  It  is  unnecessary  to  view,  with  the  Anukr.,  the  verse  as  redundant.  Ppp.  com- 
bines te  'sin  in  b. 

3.  This  amulet,  the  varand,  all-healing,  thousand-eyed,  yellow,  golden 

— it  shall  make  thy  foes  go  downward ; do  thou,  in  front,  damage  them 
that  hate  thee. 

Ppp.  reads  hiratimayah  at  end  of  b,  and  yas  for  sa  at  beginning  of  c.  The  verse  is 
rather  svardj  than  bhurij. 

4.  This  varatid  [shall  ward  off]  the  witchcraft  extended  for  thee;  this 
shall  shield  thee  against  fear  arising  from  men,  this  against  all  evil. 

P])p.  preserves  unity  of  construction  through  the  verse,  by  reading,  for  b,  c:  pduru- 
seyam  ayam  vadham  : ayam  te  sarvam  pdpmdnam. 


573 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  3 


5.  The  varand,  this  divine  forest-tree,  shall  ward  off ; the  ydksma  that 
has  entered  into  this  man  — that  have  the  gods  warded  off. 

We  had  this  verse  above,  as  vi.  85.  i.  The  Anukr.  takes  no  notice  in  either  place 
of  the  deficient  syllable  in  a.  I’pp.  reads  here,  for  b,  idam  devo  brhaspatih ; and,  for 
C,  yaksma  pratisthd  yo  'stninj  |_and  then  (am  u etc.J. 

6.  If,  having  slept,  thou  shalt  see  an  evil  dream  ; if  a wild  beast  ipnrgd) 
shall  run  a disagreeable  course  — from  overmuch  ( } pari-)  sneezing,  from 
the  evil  utterance  of  a bird  {^akdni),  this  amulet,  the  varand,  shall  shield 
thee. 

The  translation  implies  in  b emendation  of  ydti  to  yddi,  which  seems  unavoidable. 
Ppp.,  however,  appears  to  yati j it  reads  further  in  b mrga^rutam  and  ajustath, 
in  c paricchavd,  [_and  in  d vdraydtdi The  verse  is  included  in  the  duhsvaptia- 
ndqana  gana  : see  note  to  Kaug.46.  9. 

7.  From  the  niggard,  from  perdition,  from  sorcery,  also  from  fear, 
from  the  more  violent  deadly  weapon  of  death,  the  varand  shall  shield 
thee. 

Ppp.  reads,  for  d,  tvam  varuno  vdraya. 

8.  What  sin  my  mother,  what  my  father,  and  what  my  own  brothers, 
what  we  ourselves  have  done,  from  that  shall  this  divine  forest-tree 
shield  us. 

Ppp.  reads  tasmdt  for  tatas  in  d,  and,  for  e,  idam  deva  brhaspatih  ; compare  its 
version  of  5 b. 

9.  Driven  [vyath)  forth  by  the  varand,  my  enemies  (bhrdtrvya)  [who 
are  my]  kinsmen  have  gone  unto  unlighted  ( ? astirta)  space  (rdjas) ; let 
them  go  to  lowest  darkness. 

|_Bloomfield  discusses  asurta,  JAOS.  xvi.,  p.  clxii  = PAOS.  Dec.  1894.J 

10.  Unharmed  [am]  I,  with  unharmed  kine,  long-lived,  having  all  my 
men ; let  this  amulet,  the  varand,  protect  me,  being  such,  from  every 
quarter. 

Ppp.  reads  in  b -pdurusah  (as  usual,  where /r/r-  and  notpur-  is  meant). 

11.  This  varaiid  on  my  breast,  king,  divine  forest-tree  — let  it  drive 
(badh)  away  my  foes,  as  Indra  the  barbarians,  the  Asuras. 

The  verse  is  quoted  in  the  schol.  to  Kaug.  10.  2.  Ppp.  combines  varnno  'rasi,  as 
the  meter  requires,  but  as  the  Anukr.  takes  pains  not  to  authorize.  Ppp.  also  exchanges 
the  second  halves  of  vss.  1 1 and  12. 

12.  I bear  this  varand  being  long-lived,  one  of  a hundred  autumns; 
may  it  assign  to  me  both  kingdom  and  authority,  to  me  cattle  and  force. 

Ppp.,  as  noted  above,  reads  for  the  second  half  of  this  verse  our  1 1 c,  d,  and  vice 


versa. 


X.  3- 


BOOK  X.  THE  ATHARVA-VEDA-SAMHITA. 


574 


13.  As  the  wind  breaks  with  force  the  trees,  the  forest-trees,  so  do 
thou  break  my  rivals,  those  born  before  and  after  ; let  the  varand  defend 
thee. 

Ppp.  reads  jirnan  for  vrksdn  in  b ; and,  in  c,  -inans  tvam  bhatidhi.  |_With  d,  cf. 
the  Ppp.  vs.  cited  under  iii.  6.  2.J 

14.  As  both  wind  and  fire  devour  {psd)  the  trees,  the  forest-trees,  so 
do  thou  devour  my  rivals,  those  born  etc.  etc. 

Ppp.  again  relieves  the  redundancy  of  expression  by  reading  sarvan  instead  of 
vrksdn  in  b ; also  it  has  in  c -tndns  tva7?i  for  -tndn  me. 

15.  As,  destroyed  by  the  wind,  the  trees  lie  prostrate  [nydrpita),  so  do 
thou  destroy,  prostrate  my  rivals,  those  born  etc.  etc. 

Ppp.  is  quite  corrupt  in  this  verse,  but  does  not  appear  to  offer  any  variant.  Prd 
ksinlhi  properly  ought  to  be  divided  in  our  text. 

16.  Them,  O varand,  do  thou  cut  off  {pra-chid),  before  what  is 
appointed  (distd),  before  [the  end  of]  their  life-time  — them  who  strive 
to  damage  him  in  respect  to  cattle,  and  who  are  intent  to  damage  his 
kingdom. 

Ppp.  reads,  for  h,  purd  drstdn  pard  "yjisah.  [^In  c,  pronounce 

17.  As  the  sun  shines  exceedingly,  as  in  it  brilliancy  is  set,  so  let  the 
varand  amulet  fix  (tii-yam)  in  me  fame  [and]  growth ; let  it  sprinkle  me 
with  brilliancy;  let  it  anoint  me  with  glory. 

Part  of  the  mss.  (P.M.D.)  accent  astnht  in  b.  Ppp.  reads,  for  c etc.,  evd  sapaindtis 
tva7)t  sarvd7i  ati  bhdhi  sya^vo  varu/tas  tvd  'bhi  raksatu.  [_Either  Mr.  Whitney  took 
77ie  as  locative  {Gra77i.  § 492  a)  ; or  else  his  ‘ in  me  ’ is  an  inadvertence  for  ‘ for  me.’J 

18.  As  glory  [is]  in  the  moon,  and  in  the.men-beholding  Aditya,  so 
let  the  varatid  amulet  etc.  etc. 

From  here  on,  Ppp.  has  the  same  refrain  |_as  the  Berlin  textj,  only  reading  at  the 

end  77td77i. 

19.  As  glory  [is]  in  the  earth,  as  in  this  Jatavedas,  so  let  the  varatid 
amulet  etc.  etc. 

20.  As  glory  [is]  in  the  maiden,  as  in  this  constructed  {sdmbhrta) 
chariot,  so  let  the  varand  amulet  etc.  etc. 

21.  As  glory  [is]  in  Soma-drink,  as  in  honey-mixture  [is]  glory,  so  let 
the  varand  amulet  etc.  etc. 

22.  As  glory  [is]  in  the  agnihotrd,  as  in  the  z'rfj^rZ-utterance  [is]  glory, 
so  let  the  varand  amulet  etc.  etc. 

All  the  mss.  save  P.M.O.  have_y<rf<;  'gnihotre  in  a,  and  this  is  accordingly  the  better- 
supported  reading. 


575 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  4 


23.  As  glory  [is]  set  in  the  sacrificer,  as  in  this  sacrifice,  so  let  the 
varand  amulet  etc.  etc. 

Wanting  in  Ppp.,  as  above  noted. 

24.  As  glory  [is]  in  Prajapati,  as  in  this  most  exalted  one,  so  let  the 
varand  amulet  etc.  etc. 

Ppp.  reads  jdtavedasi  instead  of  paramesthini, 

25.  As  in  the  gods  [is]  immortality  (amrta),  as  in  them  is  set  truth, 
so  let  the  varand  amulet  etc.  etc. 

|_The  quoted  Anukr.  seems  to  say  “ varanau  ” (intending  varano  ?).j 

4.  Against  snakes  and  their  poison. 

\Garutman.  — sadvinfaii.  taksakaddivatam.  dnustubbam  : 1.  pathydpankli ; 2.  j-/.  yava- 
madhyd  gdyatri ; j,  4.  pathydbrhati  ; 8.  usniggarbhd  pardtristubh  ; 12.  bhurig  gdyalri  ; 
16.  gp.  pratisthd  gdyatri;  21.  kakummatl ; 2j.  tristubh ; 26.  j-av.  6-p.  brhatigarbhd 
kakummaii  bhurik  tristubhJl 

Found  also  in  Paipp.  xvi.  (with  one  or  two  changes  of  order:  see  below).  Not 
noticed  in  Vait.  Quoted  (vs.  i),  as  addressed  to  Taksaka  (king  of  the  serpent- 
divinities),  in  Kau(j.  32.  20,  and  also  139.  8,  in  the  ceremonies  of  beginning  Vedic  study 
(see  further  under  vss.  25,  26). 

Translated:  Ludwig,  p.  502;  Henry,  ii,  56;  Griffith,  ii.  14;  Bloomfield,  152,  605. 

1.  Indra’s  [was]  the  first  chariot,  the  gods’  the  after  chariot,  Varuna’s 
the  third  one;  the  snakes’  chariot,  the  furthest  one  (J),  hath  run  against 
the  pillar  : then  may  it  come  to  harm  {!). 

There  are  very  questionable  points  here  ; the  translation  of  d implies  emendation  of 
apama  (p.  apaoma)  to  apamds j yet  apa-ma  might  perhaps  be  understood  adverbially 
(like  upamd,  p.  upaoma  ; twice  in  RV.).  Ppp.  reads  upama  here.  The  translation  of 
the  last  clause  implies  the  reading  dthd  risat,  which  is  given  by  several  mss.  (P.M.I.K.) 
and  by  Ppp.,  and  which  the  meter  favors ; but  such  variants  as  arisat  for  arsat  are 
found  elsewhere,  and  the  ms.  authority  is  decidedly  in  favor  of  arsat,  as  the  /a^h-texts 
read  (but  Kp.  ardvyat,  by  a curious  blunder)  — if  only  we  knew  what  to  make  of  it. 
No  indicative  form  not  an  aorist  can  be  coordinated  with  drat. 

2.  Darbhd-gX2iS,s,  brightness,  young  shoot  tartinaka') ; horse’s  tail-tuft, 
rough-one’s  tail-tuft;  chariot’s  seat  (Ibdndhura). 

The  translation,  of  course,  is  only  mechanical.  [_Henry,  Mem.  de  la  Soc.  de  Ling., 
i-\.  238,  corrects  an  error  of  his  version.  J We  should  have  expected  the  Anukr.  at  least 
to  add  bhttrij  to  its  definition  of  the  verse  as  z.  gdyatri  (8  -t-  1 1 : 6 = 25).  O.  (and  E.  in 
margin)  read  purusasya  in  b. 

3.  Smite  down,  O white  one,  with  the  foot,  both  the  fore  and  the  hind  ; 
like  water-floated  wood,  sapless  [is]  the  snakes’  poison,  fierce  water  (vdr). 

Ppp.  puts  the  verse  after  our  4,  and  reads  at  the  end  vdr  id  ugratn.  Part  of  our 
mss.  (T.D.K.)  read  var,  accented,  in  both  verses,  and  that  seems  most  likely  to  be  the 
true  reading  ; the  translation  adopts  it.  |_Pischel  takes  it  as  “ halte  auf,”  Ved.  Stud., 


X.  4- 


BOOK  X.  THE  ATHARVA-VEDA-SAI^HITA. 


576 


ii.  75.J  The  first  half-verse  is  read  in  several  (AGS.  ii.  3.  3 ; PGS.  ii.  14.4; 

^GS.  iv.  18 ; HGS.  ii.  16.  8),  as  part  of  a verse  in  a charm  against  serpents ; they  all 
begin  with  apa  instead  of  ava.  |_Cf.  also  MGS.  ii.  7.  i a.J  The  verse  (8  -f  8 : 8 -f  8 -t-  3) 
would  be  more  properly  called  uparistad  brhatl.  [_Cf.  xviii.  i.  32  n.J 

4.  The  aramghusd,  having  immerged,  having  emerged,  said  again  : like 
water-floated  wood,  sapless  is  the  snake’s  poison,  fierce  water. 

The  pada-XsyX  divides  aramoghusdk  in  a,  and  the  Pet.  Lexx.  conjecture  the  mean- 
ing accordingly  to  be  ‘loud-sounding.’  |_Pischel  discusses  the  vs.,  Ved.  Stud.,  ii.  74. J 
Ppp.  is  corrupt  at  the  beginning,  but  seems  to  read  udanghojyoytmajya  punar  etc. ; 
|_ again  it  ends  with  var  id  ugram\. 

5.  Paidva  slays  the  kasarnila  (snake),  Paidva  the  whitish  and  the 
black ; Paidva  hath  split  altogether  the  head  of  the  ratharvi,  of  the 
prdakti. 

Paidva  ‘ of  Pedu  ’ is  the  white  snake-destroying  horse  given  by  the  A9vins  to  Pedu 
(RV.  i.  1 1 7-1 1 9).  |_Cf.  Bergaigne,  Rel.  Ved.  ii.  45I.J  For  kasarnilatn  Ppp.  reads 

kvasarpiilain,  and,  for  ratharvyas,  rathavrihd.  The  exceptional  accent  of  prdakvah 
is  noted  in  the  comm,  to  Prat.  iii.  60.  The  /a^a-text  divides  neither  kasarnila  nor 
ratharvi. 

6.  Go  forth  first,  O Paidva ; we  come  after  thee ; cast  thou  out  the 
snakes  from  the  road  by  which  we  come. 

7.  Here  was  Paidva  born;  this  [is]  his  going-away;  these  [are]  the 
tracks  of  the  snake-slaying  vigorous  steed. 

|_For  the  difficult  and  debatable  form  ahighnyo,  BR.  and  W.  assume  a stem  ahighni. 
This  is  probably  to  be  considered,  not  as  a feminine  formation  (cf.  my  Noun-Inflection, 
JAOS.  X.,  p.  384),  but  rather  as  a masculine,  like  the  masc.  proper  names  Tira^d 
(I.C.,  p.  367  end),  or,  better,  like  the  masculines  ahi,  dpathi,  prdvi,  stari  etc.  (about  a 
dozen  of  them,  l.c.,  p.  369,  middle:  genitive  ahyb  etc.).  In  the  latter  case  we  might 
regard  the  printed  accent  ahighnyd,  when  contrasted  with  the  ahyb  of  the  RV.,  as  char- 
acteristic of  the  AV.  (cf.  I.C.,  p.  369  top)  : but  both  W’s  and  SPP’s  authorities  are  here 
uncertain  as  to  the  accent:  the  majority  have  ahighnyd,  p.  ahioghnydh j K.  and  three 
of  SPP’s  have  ahighnyb j while  W’s  D.  and  SPP’s  P.^  have  dhioghnyah.  — Or  have 
we,  after  all,  to  assume  a stem  ahighni  (cf.  sahasraghni,  xi.  2.  12),  of  which  this  would 
be  a genitive  like  ary-ds  ? — One  wonders  why  the  reading  is  not  simply  ahighnd ; but 
not  a ms.,  either  of  W’s  or  of  SPP’s,  gives  that  reading. — Cf.  atighnyds,  xi.  7.  16. J 

8.  What  is  shut  together  may  it  not  open;  what  is  opened  may  it  not 
shut  together ; in  this  field  [are]  two  snakes,  both  a female  and  a male ; 
those  [are]  both  sapless. 

The  first  half-verse  we  had  above  as  vi.  56.  i c,  d [see  note  for  suggested  emenda- 
tion J,  also  applied  to  a snake.  The  curiously  irregular  verse  (7  -I-  7 : 8 [7  ?]  -1-  1 1 = 33) 
is  strangely  defined  by  the  Anukr. 

9.  Sapless  here  [are]  the  snakes,  they  that  are  near  and  they  that  are 
far;  with  a club  {ghatid)  I slay  the  stinger  (vr^cikd),  with  a staff  the 
snake  that  has  come. 


k 


577 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  4 


The  second  half-verse  is  found  in  a suppl.  to  RV'.  i.  191  ; see  Aufrecht’s  RV.*,  p.  672  ; 
instead  of  ahim  is  there  read  aham.  Ppp.  reads  ye  'nii  te  ca  in  b ; and  all  our  mss. 
(_save  D.,  which  has  dti\  leave  anti  unaccented  (it  is  emended  to  dnti  in  our  text),  as 
if  by  some  carelessness  yd'nti  had  been  changed  to  yi  anti ; it  is  one  of  the  strangest 
of  the  many  strange  blunders  of  the  AV.  text.  |_One  might  think  that  this  vs.  or  one 
much  like  it  was  had  in  mind  by  Karna  in  his  address  to  ^alya,  MBh.  viii.  40.  33  = 
1848.J 

10.  This  is  the  remedy  of  both,  of  the  ill-horse  {aghdgvd)  and  of  the 
constrictor ; the  mischievous  (agJidy-)  snake  hath  Indra,  the  snake  hath 
Paidva  put  in  my  power  (randhay-). 

The  Anukr.  takes  no  notice  of  any  deficiency  in  b ; it  can  only  be  supplied  by  the 
violent  resolution  su-aj-.  PpP-  rectifies  the  meter  by  the  better  reading  vr^cikasya  ca 
|_cf.  our  1 5 c,  d,  belowj. 

r I.  We  reverence  Paidva,  the  staunch  one,  of  staunch  abode  {-dhdman) ; 
here  behind  sit  prddkus,  plotting  forth. 

Ppp.  combines  at  the  end  -dhyata  "sate.  The  Anukr.  treats  b as  regular,  thus  sanc- 
tioning the  resolution  -dha-ma-nah. 

12.  Of  lost  lives,  of  lost  poison  [are  they],  slain  by  the  thunderbolt- 
bearing Indra;  Indra  hath  slain,  we  have  slain. 

13.  Slain  [are]  the  cross-lined  ones,  crushed  down  the  prddkus;  slay 
thou  the  whitish  [snake]  that  makes  a great  hood,  the  black  snake,  in  the 
</rtr^/ra-grasses. 

‘ Hood,’  ddrvi,  lit.  ‘spoon/  Ppp.  reads  in  c kanikradam.  (_The  first  half  recurs  as 
the  second  of  vs.  20. J 

14.  The  little  girl  of  the  Kiratas,  she  the  little  one,  digs  a remedy, 
with  golden  shovels,  upon  the  ridges  {sdnii)  of  the  mountains. 

15.  Hither  hath  come  the  young  physician,  slayer  of  the  spotted  ones, 
unconquered;  he  verily  is  a grinder-up  of  both,  the  constrictor  and  the 
stinger. 

16.  Indra  hath  put  the  snake  in  my  power,  [also]  both  Mitra  and 
Varuna,  and  Vata  (‘  wind  ’)  and  Parjanya,  both  of  them. 

The  name  given  by  the  Anukr.  to  the  verse  is  of  uncertain  value ; it  is  possible  to 
read  the  last  pada  either  as  8 or  as  6 syllables.  Ppp.  reads  in  a me  'hin  ajambhayat . 
Many  of  our  mss.  (P.I.O.R.T.K.)  [_and  the  majority  of  SPP’sJ  read  in  c 'bha, 

but  it  is  contrary  to  all  rule  and  analogy  ; [and  W’s  Bp.  and  SPP’s  pada-text  give 
-janya  nbha^. 

17.  Indra  hath  put  the  snake  in  my  power,  the  prddku  and  the  she- 
prddku,  the  constrictor,  the  cross-lined  one,  the  kasarnila,  the  dd^onasi. 

The  diccent  prdakvdm  (instead  of  -kvdni)  is  read  by  all  the  mss.,  and  hence  by  our 
text ; but  it  is  incontestably  wrong.  The  Anukr.  takes  no  notice  of  the  lacking  syl- 
lable in  c.  Ppp.  reads  |_for  aj  paidvo  me  'kin  ajambhayat,  and  |_for  dj  km^irnilani 
naqonacyth . 


X.  4-  BOOK  X.  THE  ATHARVA-VEDA-SAMHITA.  578 

18.  Indra  hath  slain  first  thy  progenitor,  O snake;  of  them,  being 
shattered,  what  forsooth  can  be  their  sap  ? 

Ppp.  reads  vas  instead  of  ti  in  c. 

19.  Since  I have  grasped  together  their  heads,  as  a fisherman  the 
kdrvara  ; having  gone  away  to  the  middle  of  the  river,  I have  washed  out 
the  snake’s  poison. 

The  mss.  do  not  in  general  distinguish  st  and  sth^  and  paunjista  would  be  equally 
correct  here.  Ppp-  reads  pauhjisthl  'va. 

20.  The  poison  of  all  snakes  let  the  rivers  carry  away ; slain  [are]  the 
cross-lined  ones,  crushed  down  the  prddkus. 

21.  I choose  as  it  were  the  filaments  of  herbs  successfully;  I conduct 
as  it  were  mares ; O snake,  let  thy  poison  come  out. 

Apparently  processes  analogous  to  that  of  extracting  the  poison  are  referred  to. 
The  pada-division  sddhu°ya  is  prescribed  by  Prat.  iv.  30.  There  seems  to  be  no  reason 
why  the  Anukr.  should  call  the  verse  kakummati. 

22.  What  poison  is  in  fire,  in  the  sun,  what  in  the  earth,  in  herbs, 
kdndd-'poison,  kandknaka  — let  thy  poison  come  out;  let  it  come. 

Ppp.  has  karikradam  |_cf.  vs.  13  J instead  of  kanaknakam,  and  at  the  end  vahi 
[_intending  ahe?\  instead  of  visamj  and  it  puts  next  our  vs.  25. 

23.  Whichever  of  the  snakes  [are]  fire-born,  herb-born,  whichever 
came  hither  {d-bhii)  [as]  water-born  lightnings  ; those  of  which  the  kinds 
are  variously  great  — to  those  serpents  would  we  pay  worship  with  rev- 
erence. 

Ppp.  reads,  for  b etc.,_y^  abhrajd  vidyuta  "babhuvuh  ; tasam  jaiani  bahudha  bahtini 
tebhyah  sarvebhyo  etc. 

24.  Thou  art  a girl,  tdiidl  by  name ; verily  thou  art  by  name  ghee-like 
{ghrtdci) ; I take  beneath  thy  poison-spoiling  track. 

That  is,  possibly,  ‘ I put  it  beneath  me,  walk  in  it.’  The  obscure  tdudi  (ultimately 
from  tud  ‘ thrust  ’ ?)  is  read  also  by  Ppp.,  which  combines  va  'si  in  b,  and  has  the  easier 
reading  pados  iox padam  in  c. 

25.  Remove  thou  [it]  from  every  limb;  make  [it]  avoid  the  heart; 
then,  what  keenness  (tdjas)  the  poison  has,  let  that  go  downward  for  thee. 

Ppp.  reads  hrdayo  in  b,  and  combines  tejo  av-  in  c,  d.  The  verse  is  quoted  in 
Kauq.  32.  23. 

26.  He  (it })  hath  come  to  be  afar  ; he  hath  obstructed  the  poison  ; he 
hath  mixed  poison  in  poison  ; Agni  hath  put  out  the  snake’s  poison  ; 
Soma  hath  conducted  [it]  out;  the  poison  hath  gone  after  the  biter;  the 
snake  hath  died. 

Ppp;  reads  (corruptly)  are  'blind  visam  aro  vise  visam  aprayag  api : agnir  alter  nir 
adltad  visaiii  so/no  anrndih  dvisam  ahlr  amrtah.  Kaug.  prescribes  the  use  of  the  verse 


579 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  5 


in  32.  24.  (_With  the  ideas  of  b and  e,  cf.  vii.  88.  i.  With  reference  to  the  auto-toxic 
action  of  snake-venoms,  see  note  to  v.  13.  4.J 

[_Here  ends  the  second  anuvdka,  with  2 hymns  and  51  verses.  The  quoted  Anukr. 
says  indrasya  prathamah  ” (see  vs.  i).J 

5.  Preparation  and  use  of  water-thunderbolts. 

|_The  hymn  is  mingled  prose  and  verse:  22-24,  42-43,45-50,  and  parts  of  7-14 
and  36-41  are  metrical.  Cf.  Whitney,  Index,  p.  5.J  This  hymn,  which  by  the  mss. 
is  given  and  numbered  as  one,*  without  any  intimation  of  a subdivision,  is  by  the 
Anukr.  divided  into  fourf  parts,  which  are  even  ascribed  to  different  authors.  |_Part 
A = verses  1-24;  B = 25-35  > C = 37-41  ; D = 42-50.  J Verses  1-41,  or  the  first  three 
divisions,  are  found  also  in  Paipp.  xvi. ; part  of  the  last  division  (vss.  45,  42  c,  d,  43,  44, 
in  this  order),  in  Paipp.  i. — |_“  Water-thunderbolts”  appears  to  me  to  be  nothing  more 
than  a highfalutin  name,  well  befitting  the  black  magic  of  this  hymn,  for  handfuls  of 
water  hurled  with  much  hocus-pocus. J 

*|_Bp.  does  indeed  begin  anew  at  vs.  41  (not  vs.  42  !)  to  number  the  verses  as  i etc.J 
tLJust  where  vs.  36  belongs  — if  it  does  not  form  a division  by  itself  — is  not  clear; 
it  goes  well  as  an  ending  to  the  group  of  vss.  25-35  and  is  cited  with  them  (Ke^ava, 
p.  3523'  : iti  dvada^abhih).  On  the  other  hand,  the  Anukr.  expressly  defines  division 
B as  ekadaqa;  and  the  corrupt  viartvi  or  mdrtvi  of  the  Anukr.  seems  to  contain  an 
ascription  of  authorship  for  vs.  36.  Dr.  Ryder  suggests  that  Mdrica  may  be  intended 
(cf.  vii.  62,  63  ; X.  10).  See  my  arrangement  of  the  Anukr.  extracts  just  before  vs.  25. J 
[_A  carefully  digested  report  of  the  ritual  uses  of  this  hymn,  even  now  that  Caland 
has  done  so  much  to  elucidate  them,  would  require  more  detailed  study  than  I can  at 
present  give  to  it.  Vait.  takes  no  notice  of  the  hymn.  The  principal  uses  are  treated 
in  Kau^.  49.  I give  them,  following  Caland,  Altindisches  ZatiberriUial,  p.  171  f. — 
With  the  first  halves  of  vss.  1-6  the  performer  washes  the  jar  for  the  water;  with  the 
second  halves  of  vss.  1-6  he  begins  to  make  use  of  (yunakti)  the  water  (49.3,  4). 
With  vss.  7-14  he  heats  a part  of  it  (see  Ke^ava,  p.  352'9)  ; and  with  the  seven  vss. 
15-21  and  with  vs.  42  and  vs.  50  he  hurls  “water-bolts”  (49.13).  This  last  is  done 
seven  times  (Caland,  p.  172,  n.  6)  : namely,  to  the  east,  with  vss.  15,  42,  50  ; to  the  south, 
with  vss.  16,  42,  50;  to  the  west,  with  vss.  17,  42,  50;  and  so  on,  to  the  north,  nadir, 
center,  and  zenith.  — With  vss.  25-36  he  makes  his  Visnu-strides  (49.  14)  against  the 
foe.  — Other  citations  under  the  verses. J 
Translated:  Henry,  14,  62;  Griffith,  ii.  18. 

[A.  (vss.  1-24).  SindhudvTpa.  — caiurvin^ati.  dpyam  uta  cdndramasam.  anustubham:  i-j. 
j-p.  purd bhikrli  kakummattgarbhd  pankti ; 6.  4-p.  jagatigarbhd  jagati ; 7-T4.  p-av.  p-p. 
viparitapddalaksmT  brhatl  (//,  14.  pathydpankti)  ; ip-21.  4-av.  lo-p.  trdistiibhagarbhd 
'tidhrti  (ig,  20.  krti)  ; 24.  p-p.  virdd gdyatri^ 

I.  Indra’s  force  are  ye;  Indra’s  power  are  ye;  Indra’s  strength  are 
ye ; Indra’s  heroism  are  ye  ; Indra’s  manliness  are  ye;  unto  a conquering 
junction  {yoga)  with  bra/inian-]ViX\c\\on?,  I join  you. 

The  pada-i^-x.X.  marks  a pada-division  after  each  stha  ; but  the  Anukr.  lumps  all  [_up 
to  the  avasdna-rc\2^r\i^  together  as  an  abhikrti-^^dz  (25  syll.),  and  reckons  the  whole 
verse  (25  : 6 -1-  8 = 39)  mechanically  as  2i  pankti,  because  it  contains  nearly  40  syllables. 
Ppp.  has  in  succession  balatn,  Jirmnam,  quklam,  vlryant,  and  in  c,  indray ogdis. 


X.  5- 


BOOK  X.  THE  ATHARVA-VEDA-SATJIHITA. 


580 

[_Render  : ‘ for  a use  conducive  to  victory,  with  uses  of  incantation  [or  with  masterly 
uses]  \or  with  Brahman  uses]  I use  you.’  In  brahma-  I am  inclined  to  see  a triple 
qlesa,  the  second  sense  being  like  that  in  the  title  Brahma-jdla-sutta  (of  the  Digha- 
nikaya),  ‘the  boss-net,  the  master-net.’  In  the  first  and  second  senses,  brahma-  is  per- 
tinent : not  so  in  the  sense  of  Brahman,  in  which  last,  however,  it  serves  well  enough 
for  a point  of  departure  for  ksatram,  considering  what  black  magic  this  is.J 

2.  Indra’s  force  etc.  etc. ; unto  a conquering  junction,  with  ksatrd- 
junctions  I join  you. 

The  connection  of  vss.  i and  2 indicates  that  brdhman  and  ksaird,  as  often  else- 
where, typify  the  Brahman  and  Kshatriya  classes  or  castes. 

3.  Indra’s  force  etc.  etc.  ; unto  a conquering  junction,  with  Indra- 
junctions  I join  you. 

Ppp.  reads  in  c annayogdis. 

4.  Indra’s  force  etc.  etc. ; unto  a conquering  junction,  with  Soma- 
junctions  I join  you. 

Ppp.  has  this  time  brahmayogdis. 

5.  Indra’s  force  etc.  etc. ; unto  a conquering  junction,  with  water- 
junctions  I join  you. 

Ppp.  reads  apdth  yogdis. 

6.  Indra’s  force  etc.  etc.;  unto  a conquering  junction;  let  all  exist- 
ences wait  upon  {iipa-sthd)  me ; joined  to  me  are  ye,  O waters. 

The  Anukr.  quotes  this  verse  by  the  first  words  that  are  peculiar  to  it,  viz.  viqvdni 
?nd,  but  its  description  applies  to  the  whole  (25  : 6 -t- 1 1 4-  6 = 48)  ; probably  jagati- 
garbhd  is  an  oversight  for  tristubgarbhd.  The  Kau9.  quotes  the  common  pratika  of 
the  six  verses  at  49.  3,  in  a witchcraft-ceremony  ; and  their  common  second  part  (^jisnave 
yogdya)  at  49.  4,  to  accompany  the  ‘ joining  of  waters  ’ (/(y  apo  yunakii').  According 
to  the  editor  of  Kaug.,  vss.  6 and  7 are  quoted  also  in  49.  24,  25  ; but  it  does  not  appear 
why  the  ‘ sixth  ’ and  ‘ seventh  ’ verses  of  this  hymn  should  be  intended.  (_Caland,  p.  1 73, 
in  fact  understands  xiii.  3.  6,  7 as  intended.]  According  to  the  comm,  to  Kau^.  47.  31, 
these  verses,  with  vss.  15-21,  42,  50,  accompany  the  hurling  of  ‘water-thunderbolts’ 
{tidavajra : cf.  vs.  50  below),  whatever  those  may  be;  it  is  perhaps  their  preparation 
that  is  the  subject  of  these  verses;  in  Kaug.  49.  13,  only  vss.  15-21,  42,  50  are  quoted 
together,  in  connection  with  the  same  [_cf.  the  introduction].  |_See  above,  p.  Ixxvi.] 

7.  Agni’s  portion  are  ye,  sperm  ( ? ^ukrdnt)  of  the  waters,  O heavenly 
waters  ; put  ye  splendor  in  us;  with  the  ordinance  (dlidman)  of  Prajapati 
I set  you  for  this  world. 

Ppp.  reads  devlr  apo. 

8.  Indra’s  portion  arc  ye,  sperm  of  the  etc.  etc. 

9.  Soma’s  portion  are  ye,  sperm  of  the  etc.  etc. 

10.  Vanina’s  portion  are  ye,  sperm  of  the  etc.  etc. 

11.  Mitra-and-Varuna’s  portion  are  ye,  sperm  of  the  etc.  etc. 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  5 


581 

12.  Yama’s  portion  are  yc,  sperm  of  the  etc.  etc. 

13.  The  Fathers’  portion  are  ye,  sperm  of  the  etc.  etc. 

14.  God  Savitar’s  portion  are  ye,  sperm  of  the  etc.  etc. 

In  these  verses,  Paipp.  makes  9 and  10,  also  ii  and  12,  change  places.  After  our 
13  it  inserts  two  more  verses,  beginning  brhaspater  and  prajapater ; and  in  our  14  it 
omits  devasya,  and  reads  quklam  devir  apo.  To  read  dhattana  for  dhatta  (_and  pro- 
nounce dhamana\  would  make  a regular  anustubh  of  the  refrain.  The  Anukr.,  as 
usual,  gives  no  real  description  of  the  agglomeration,  but  calls  1 1 and  \\  pankti  because 
they  count  up  40  syllables  (9:8-1-7:84-8=40),  and  the  others  brhatl  because  they 
have  nearly  36  syllables.  As  to  the  alleged  quotation  of  vs.  7 in  Kau^.  49.  25,  see  above, 
note  to  vs.  6. 

15.  What  of  you,  O waters,  is  the  portion  of  waters  within  the  waters, 
of  the  nature  of  sacrificial  formula,  sacrificing  to  the  gods,  that  now  I let 
go;  that  let  me  not  wash  down  against  myself ; that  do  we  let  go  against 
him  who  hates  us,  whom  we  hate ; him  may  I slay  {vad/i),  him  may  I lay 
low,  with  this  spell  {brdhtnan),  with  this  act,  with  this  weapon  (yncni). 

[_ Render  c : ‘ therewith  (i.e.  apam  bhagetta  = udavajrend)  do  we  let  fly  against  {abhy- 
ati-srj)  him  or  do  we  shoot  against  him  who  ’ etc. ; i.e.  ati-srj  is  used  intransitively  and 
“him  ” is  governed  by  the  abhi-.\  |_Padasb,  c are  repeated  below  as  xvi.  1.  4,  5.J  At 
the  beginning  of  c read  Uhia  (accent-sign  slipped  out  of  place). 

16.  What  of  you,  O waters,  is  the  wave  of  the  waters  within  the 
waters,  etc.  etc. 

17.  What  of  you,  O waters,  is  the  young  (yatsd)  of  the  waters  within 
the  waters,  etc.  etc. 

18.  What  of  you,  O waters,  is  the  bull  of  the  waters  within  the  waters 
etc.  etc. 

19.  What  of  you,  O waters,  is  the  golden  embryo  of  the  waters  within 
the  waters,  etc.  etc. 

20.  What  of  you,  O waters,  is  the  heavenly  spotted  stone  of  the 
waters  within  the  waters,  etc.  etc. 

21.  What  of  you,  O waters,  are  the  fires  of  the  waters  within  the 
waters,  of  the^nature  of  sacrificial  formula,  sacrificing  to  the  gods,  them 
now  I let  go ; them  let  me  not  wash  down  against  myself ; them  we  let 
go  against  him  who  hates  us,  etc.  etc. 

|_For  c:  ‘with  them  do  we  let  fly  against  him  who’  etc.,  as  in  vs.  15.J  In  vss.  17-21, 
after  apam,  Ppp.  reads  bindttr,  vego,  %>atso,  gave,  garbho  respectively.  For  the  quo- 
tations in  Kauq.  of  the  common  pratika  of  vss.  15-21,  together  with  those  of  vss.  42 
and  50,  [_see  the  introductionj.  In  all  the  verses  it  is  possible  only  by  violence  to  make 
out  the  structure  called  for  by  the  Anukramanl.  |_Delete  the  accent-mark  over  agndyo.\ 

22.  What  untruth  soever  we  have  spoken  since  a three  years’  period, 
— let  the  waters  protect  me  from  all  that  difficulty,  from  distress. 


X.  5- 


BOOK  X.  THE  ATHARVA-VEDA-SAI^IHITA. 


582 


We  had  the  second  half-verse  as  vii.  64.  i c,  d ; and  Ppp.  has  again  the  same  variants 
as  there  ; it  also  reads  in  a aikahayanat.  The  word  traihdyatiat  (p.  trdihayanai)  is 
noted  in  Prat.  iv.  83.  The  verse  is  quoted  in  Kauq.  46.  50  in  a.  prdyagcitta  ceremony 
LKeq. : for  lying  or  cheatingj  ; and  it  is  reckoned  (see  note  to  Kauq.  32.  27)  as  belonging 
to  the  anholinga  gana.  The  Anukr.  does  not  heed  the  redundant  syllable  in  a. 

23.  I send  you  forth  to  the  ocean;  go  ye  unto  your  own  lair;  unin- 
jured, of  completed  years  (i) ; and  let  nothing  whatever  ail  (am)  us. 

The  third  pada  apparently  belongs  to  ‘ us,’  though  out  of  construction.  |_As  to  -hdyas, 
cf.  viii.  2.  7,  note,  and  Bergaigne,  Eel.  Ved.,  iii.  287.  J The  last  pada  occurred  above,  as 
vi.  57.  3 b.  The  first  two  padas,  with  the  first  word  of  the  third,  are  found  also  in  sev- 
eral sutras  : QQS.  iv.  1 1.  6 ; LQS.  ii.  i.  7 ; PGS.  i.  3.  14  ; A^S.  iii.  1 1. 6 ; Ap.  xiii.  18.  i ; 
iv.  14.  4 ; the  first  three  read  in  b abhi gacchata,  the  others  api gacchata  (and  Ap.  iv.  14.  4 
has  acchidrah  instead  of  aristdh)  ; the  end  of  the  verse  is  entirely  different  from  ours, 
and  more  or  less  discordant  in  the  various  works.  |_See  also  MGS.  ii.  ii.  18  and  the 
Index,  p.  1 57. J Kauq.  quotes  the  verse  at  6.  1 7,  in  a parvati  ceremony  ; and  with  vs.  24, 
at  136.  6.  Ppp.  reads  in  a vo  'pasrjdmi  |_and  inverts  the  order  of  vss.  23  and  24 J. 

24.  Free  from  defilement  (^-riprci)  [are]  the  waters ; [let  them  carry] 
away  from  us  defilement,  forth  from  us  sin,  mishap  (duritd),  they  of  good 
aspect ; let  them  carry  forth  evil  dreaming,  forth  filth. 

The  verse  is  in  part  repeated  below,  as  xvi.  i.  10,  ii. 

[Bi.  (vss.  25-35).  JCdufika.  — ckddafa.  visnukramadevatyd  uta  pratimantroktadevatydh. 

2p-jp.  y-av.  6-p.  yathdksaram  (akvaryalifakvari.) 

[B2.  (vs.  36).  Mdrtvi  ( .?).  — y-p.  atigdkvardlijdgatagarbhd  ' sti.  See  introduction.] 

25.  Vishnu’s  stride  art  thou,  rival-slaying,  earth-sharpened  {-sdm^ila), 
Agni-brightened ; after  earth  I stride  out ; from  earth  we  disportion  him 
who  hates  us,  whom  we  hate;  let  him  not  live;  him  let  breath  quit. 

The  Paipp.  version  of  sections  B.  and  C.  agrees  with  that  of  our  text  with  only 
trifling  differences;  the  details  are  not  furnished.  It  is  not  difficult  to  read  this  and 
the  following  verses  of  B.  into  qakvari  and  atiqakvari  verses,  as  required  by  the  Anukr. 
(this,  for  example,  as  10 -f  10  : 9 -f  8 ; 9 -I- 10  = 56).  The  whole  section,  apparently,  is 
quoted  by  its  common  pratlka  in  Kau^.  6.  14,  to  accompany  the  taking  of  the  Visnu 
strides  in  a parvan  ceremony;  and  again  in  49.  14  [_after  hurling  the  water-bolts:  cf. 
introd.J.  |_Cf.  vii.  31.  i d.J 

26.  Vishnu’s  stride  art  thou,  rival-slaying,  atmosphere-sharpened, 
Vayu-brightened  ; after  atmosphere  I stride  out ; from  atmosphere  we 
disportion  him  who  etc.  etc. 

27.  Vishnu’s  stride  art  thou,  rival-slaying,  sky-sharpened,  sun-brightened ; 
after  the  sky  I stride  out;  from  the  sky  we  disportion  him  who  etc.  etc. 

A single  ms.  (R.)  reads  dyduhsauK^itah. 

28.  Vishnu’s  stride  art  thou,  rival-slaying,  quarter-sharpened,  mind- 
brightened  ; after  the  quarters  I stride  out ; from  the  quarters  we  dis- 
portion him  who  etc.  etc. 


583 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  5 


29.  Vishnu’s  stride  art  thou,  rival-slaying,  region-sharpened,  wind- 
brightened  ; after  the  regions  I stride  out ; from  the  regions  we  dispor- 
tion  him  who  etc.  etc. 

30.  Vishnu’s  stride  art  thou,  rival-slaying,  verse-(/r-)sharpened,  chant- 
(^rf;«^r«-)brightened  ; after  the  verses  I stride  out ; from  the  verses  we 
disportion  him  who  etc.  etc. 

Some  of  the  m.ss.  (E.s.m.R.K.)  read  in  a -hd  rks-. 

31.  Vishnu’s  stride  art  thou,  rival-slaying,  sacrifice-sharpened,  brdh- 
wrt«-brightened ; after  the  sacrifice  I stride  out ; from  the  sacrifice  we 
disportion  him  who  etc.  etc. 

32.  Vishnu’s  stride  art  thou,  rival-slaying,  herb-sharpened,  soma- 
brightened  ; after  the  herbs  I stride  out ; from  the  herbs  we  disportion 
him  who  etc.  etc. 

Read  in  b krame  (an  accent-sign  slipped  out  of  place). 

33.  Vishnu’s  stride  art  thou,  rival-slaying,  water-sharpened,  Varuna- 
brightened  ; after  the  waters  I stride  out ; from  the  waters  we  disportion 
him  who  etc.  etc. 

Read  ap6  at  beginning  of  b (an  accent-sign  slipped  out  of  place). 

34.  Vishnu’s  stride  art  thou,  rival-slaying,  plowing-sharpened,  food- 
brightened  ; after  plowing  I stride  out ; from  plowing  we  disportion  him 
who  etc.  etc. 

35.  Vishnu’s  stride  art  thou,  riv'al-slaying,  breath-sharpened,  man- 
(/«r«yrt-)brightened ; after  breath  I stride  out ; from  breath  we  dis- 
portion him  who  etc.  etc. 

|_Correct  the  edition;  read  -samqitah  for  -saqitah.\ 

36.  Ours  [is]  what  is  conquered,  ours  what  has  shot  up ; I have  with- 
stood (abhi-sthd)  all  fighters,  niggards  ; now  do  I involve  {ni-vesf)  the 
splendor,  brightness,  breath,  life-time  of  him  of  such-and-such  lineage, 
son  of  such-and-such  mother ; now  do  I make  him  fall  {pad)  downward. 

[As  to  the  place  of  this  vs.  in  the  general  divisions  of  the  hymn  and  its  possible 
ascription  to  Marlca,  see  the  introd.  and  the  Anukr.  excerpts  above. J With  this  vs. 
compare  xvi.  8.  i ; |_also  the  mantra  cited  at  Kauq.  47.  22J.  The  vs.  reads  naturally  as 
62  syllables  (ii-fii:i5-t-i34-i2  = 62),  but  can  be  brought  by  forced  resolutions  up 
to  a full  asti  (64  syll.).  Abhy  asthdm  is  by  Prat.  ii.  92. 

[C.  (vss.  37-41).  Brahman.  — pahca.  pratimantroktadevatydh.  py.  virat  purastddbrhati  ; 
p8.  purausnih  ; jp,  41.  drsi gdyatri ; 40.  virdd  visamd  gdyatri.^ 

37.  I turn  after  the  sun’s  turn  {dvrt),  after  his  turn  to  the  right ; let 
it  yield  {yam)  me  property ; [let]  it  [yield]  me  Brahman-splendor. 

The  verse  is  quoted  in  Kaug.  6.  1 5,  in  a parvan  ceremony,  accompanying  a turn  to 
the  right  (vss.  25-35  were  quoted  in  the  next  preceding  rule).  |_Cf.  also  MB.  i.  6.  19, 
where  the  comm,  cites  also  GGS.  ii.  10.  27. J 


X.  5-  BOOK  X.  THE  ATHARVA-VEDA-SAKIHITA.  584 

38.  I turn  toward  the  quarters  full  of  light;  let  them  yield  me  prop- 
erty, let  them  etc.  etc. 

The  metrical  description  of  the  Anukr.  does  not  fit  the  verse  (ii  :8  -f8)  quite  accu- 
rately. The  resolution  abhi-av-  is  implied  in  all  these  verses. 

39.  I turn  toward  the  seven  seers ; let  them  yield  etc.  etc. 

40.  I turn  toward  the  brahman;  let  it  yield  etc.  etc. 

41.  I turn  toward  the  Brahmans;  let  them  yield  etc.  etc. 

[D.  (vss.  42-50).  Vihavya.  — navarcam.  prdjdpatyam.  dnustubham  : 44.  j-p.  gdyatragarbhd 

' nustubh  {?) ; go.  tristubh.'\ 

42.  Whom  we  hunt,  him  will  we  lay  low  with  deadly  weapons;  by  our 
spell  (brahman)  have  we  made  him  fall  (pad)  into  the  opened  mouth  of 
the  most  exalted  one. 

Only  the  latter  half-verse  is  found  in  Ppp.  |_namely,  in  i.J.  The  /«44-text  in  d reads 
brdhmand  ; a : apip-.  The  quotation  of  the  verse,  with  vss.  15-21,  50,  in  Kaug.  was 
noted  above,  [_see  introd.J. 

43.  The  missile  hath  closed  upon  him  with  the  two  tusks  of  Vaigva- 
nara ; let  this  offering  (dhuti)  devour  him,  the  very  powerful  divine  fuel. 

Ppp.  reads  sa>hvatsarasya  instead  of  vai^vdnarasya. 

44.  King  Varuna’s  bond  art  thou ; do  thou  bind  so-and-so,  of  such-and- 
such  lineage,  son  of  such-and-such  mother,  in  food,  in  breath. 

There  is  apparently  something  wrong,  perhaps  an  omission,  in  the  text  of  the  Anukr. 
at  this  point  ; it  reads  tripad gayatragarbhd  st  anusttibh,  and  then  passes  to  vs.  50,  tak- 
ing no  notice  of  vss.  48,  49  (which  are  redundant  tristubhs  : but  see  the  note  to  vs.  49), 
[nor  of  vs.  47  J.  Our  present  verse  (prose)  reads  most  naturally  as  10:  12-1-7  = 29 
syllables. 

45.  What  food  of  thine,  O Lord  of  earth  (bhti),  dwells  upon  the  earth 
(prthivi)  — of  that,  O lord  of  earth,  do  thou  furnish  unto  us,  O Prajapati. 

The  Anukr.  implies  the  contraction  of  ksiyati  in  b to  ksyati  (cf.  above,  2.  22,  23). 
Ppp.  |_in  i.J  puts  this  verse  before  our  vs.  42. 

46.  The  heavenly  waters  have  I honored  ; with  sap  have  we  been  mingled ; 
rich  in  milk,  O Agni,  have  I come;  unite  me  here  with  splendor. 

47.  Unite  me,  O Agni,  with  splendor,  with  progeny,  with  life-time; 
may  the  gods  know  me  as  such  ; may  Indra  know,  together  with  the 
seers. 

These  two  verses  we  had  above,  as  vii.  89.  i,  2.  Neither  they  nor  the  two  that  fol- 
low are  found  in  Ppp.  here. 

48.  What,  O Agni,  the  pair  utter  in  curses  today,  what  harshness  of 
speech  the  reciters  produce  : the  shaft  that  is  born  of  fury  of  the  mind 
— with  that  pierce  thou  the  sorcerers  in  the  heart. 


585 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  6 


49.  Crush  away  the  sorcerers  with  heat ; crush  away,  O Agni,  the 
demon  with  flame;  crush  away  with  burning  the  false  worshipers;  crush 
away  the  greatly  gleaming  ones  that  feed  on  lives. 

These  two  verses  are  viii.  3.  12,  13.  As  usual  in  such  a case,  only  the  first  words 
are  given  here  in  the  mss.  (both  pada  and  sam/tita)  : thus,  ag/ta  Ui  dvi.  Unfortu- 
nately it  was  overlooked  by  us  ydd ague  begins  not  only  viii.  3.12,  but  also  vii.  61 . i ; 
and,  though  both  passages  fit  about  equally  ill  into  the  connection  here,  yet  the  meter 
of  vii.  6i.  I,  2,  being  anustubh,  implies  a less  oversight  on  the  part  of  the  Anukr.,  and, 
on  the  whole,  the  chance  is  in  favor  of  the  latter  passage  (vii.  61.  1,2)  being  the  one  here 
intended.  If  in  any  one  of  the  mss.  accessible  to  us  since  the  publication  of  the  text 
there  occurs  anything  to  .settle  the  question,  it  has  been  overlooked  by  us.  |_SPP.  fills 
out  ihe  pratika  with  viii.  3.  12,  13  ; but  herein  he  may  merely  have  followed  the  Berlin 
edition.J 

50.  I,  knowing,  hurl  at  this  man,  to  split  his  head,  the  four-pointed 
(-bhrsti)  thunderbolt  of  the  waters;  let  it  crush  all  his  limbs:  to  this  on 
my  part  let  all  the  gods  assent. 

The  Anukr.,  strictly  understood,  implies  the  resolution  va-jr-am  in  a.  For  the  quo- 
tations of  the  verse,  with  other  verses  of  the  hymn,  by  Kau^.,  see  above  |_introductionJ. 

|_The  hymn  exceeds  the  norm  by  20  verses  and  the  quoted  Anukr.  says  vinqatih.\ 

LHere  ends  the  twenty-second /ra/a/Aa/ta.J 

6.  With  an  amulet. 

\Brkaspati.  — pancatrififat.  mantroktaphdlamanidevatyam  uta  vdnaspatyam.  |_j.  dpyd.\ 
dnustubham  : /,  4,  21.  gdyairt ; j.  6-p.  jagati ; 6.  7-/.  virdi  fakvart  ; j-io.  j-av.  8-p.  asti 
(yo.  g-p.  dhrti)  ; ii,  20,  2y-2j.  pathydpankti ; 12-y’j.  g-av.  j-p.  fakvart;  gi.  g-av.  6-p. 
jagati;  gg-gp-  tryauustubgarbhd  jagati^ 

Found  also  in  great  part  (not  vss.  18,  19,  23,  24,  26,  27,  29,  30,  33,  35)  in  Paipp.  xvi. 
A number  of  verses  and  parts  of  verses  are  prescribed  in  Kaug.  19  [_and  its  schol.J  to 
be  used  in  various  acts  of  a ceremony  for  prosperity,  and  a few  in  other  connections. 
V'erses  i and  3 are  also  used  in  Vait.  |_For  details,  see  under  the  several  verses. J 

Translated:  Henry,  18,  65  ; Griffith,  ii.  21  ; Bloomfield,  84,  608. 

1.  The  head  of  the  niggardly  (ardtlyn)  cousin,  of  the  evil-hearted  hater, 
I cut  off  with  force. 

The  hymn  (vs.  i)  is  quoted  in  Kaug.  19.  22,  with  3 and  a couple  of  yet  earlier  hymns. 
At  8.  12,  also,  the  verse  is  used  in  connection  with  the  preparation  of  the  darbha-sxtjvXe.. 
Further,  it  is  reckoned  (note  to  Kau^.  19.  i)  as  a pustika  mantra.  In  Vait.  10.2,  it 
accompanies  the  cutting  of  a sacrificial  post. 

2.  This  amulet,  born  of  the  plow-share,  shall  make  defense  (ydrman) 
for  me ; it  hath  come  to  me  filled  with  stir-about,  with  sap,  together  with 
splendor. 

Ppp.  reads  trptas  instead  of  pftrnas  in  c.  |_Pada  b is  cited  with  vss.  1,4  c,  6 b in 
the  schol.  to  Kau^.  19.  23. J 


X.  6- 


BOOK  X.  THE  ATHARVA-VEDA-SAMHITA. 


586 


3.  In  that  the  skilful  smith  (tdksati)  hath  smitten  thee  away  with  the 
hand  by  a knife,  from  that  let  the  lively,  bright  {pki)  waters  purify  thee, 
that  art  bright. 

Ppp.  has  in  b vaqya,  which  is  the  more  proper  form  of  the  word.  But  vasyd  is  read 
also  in  the  Ap.  (vii.  9.  9)  version  of  the  verse,  which  further  has  te  for  tvd  in  a,  and, 
for  c,  d,  apas  tat  sarvam  jivalah  qundhantu  ^ucayah  gucim.  In  Kau^.  8.  13  and  Vait. 
10.  3,  the  verse  is  used  to  accompany  the  washing  off  of  an  instrument  or  post. 

4.  Let  this  golden-garlanded  amulet,  bestowing  {dha)  faith,  sacrifice, 
greatness,  dwell  a guest  in  our  house. 

|_For  Darila’s  citation  of  C,  see  under  vs.  2.J 

5.  To  it  we  distribute  {ksad)  ghee,  strong  drink,  honey,  food  after 
food ; for  us,  as  a father  for  his  sons,  let  it  provide  (cikits-)  what  is  better 
and  better,  more  and  more,  morrow  after  morrow  — the  amulet,  coming 
from  the  gods. 

Ppp.  omits  the  fifth  pada.  By  a curious  blunder,  most  of  our  mss.  (all  save  I.O.D.) 
leave  siiram  in  a unaccented ; |_and  so  do  four  of  SPP’sJ. 

6.  What  amulet,  plow-share,  ghee-dripping,  the  formidable  khadird, 
Brihaspati  bound  on,  in  order  to  force  — that  Agni  fastened  on ; it  yields 
{duh)  to  him  sacrificial  butter,  more  and  more,  morrow  after  morrow ; 
with  that  do  thou  slay  thy  haters. 

The  series  of  epithets  in  b,  c is  an  obscure  one  ; perhaps  ‘ made  of  khadira-\\oo6. 
and  shaped  like  a plow-share,’  is  meant;  the  comm,  to  Kau^.  19.23  says  khadirydq 
cibiikaydh  kartavyah.  Ppp.  reads  after  d ajydya  rasdya  kam  ; so  's»id  djyam  duhe. 
There  is  no  reason  why  the  Anukr.  should  call  the  verse  virdj. 

7.  What  amulet  etc.  etc. — that  Indra  fastened  on,  in  order  to  force, 
to  heroism  ; it  yields  to  him  strength,  more  and  more  etc.  etc. 

8.  What  amulet  etc.  etc.  — that  Soma  fastened  on,  in  order  to  great 
hearing  {^rotrd)  [and]  sight  {cdksas) ; it  yields  to  him  splendor,  more  and 
more  etc.  etc. 

9.  What  amulet  etc.  etc.  — that  the  sun  fastened  on ; therewith  he 
conquered  these  quarters ; it  yields  to  him  growth  (blititi),  more  and 
more  etc.  etc. 

Ppp.  has  Soma  in  this  verse,  and  the  sun  in  the  preceding  one ; and  here  it  reads 
varcas  for  bhutim j for  8 e it  has  dravindya  rasdya  kam;  and,  for  varcas,  mahitQ). 

10.  What  amulet  etc.  etc.  — bearing  that  amulet,  the  moon  conquered 
the  strongholds  of  the  Asuras,  the  golden  [strongholds]  of  the  Danavas  ; 
it  yields  to  him  fortune,  more  and  more  etc.  etc. 

Ppp.  reads  tejas  for  griyam. 

11.  What  amulet  Brihaspati  bound  on  for  the  swift  wind,  that  yields 
him  vigor  (ydjind),  more  and  more  etc.  etc. 


587 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  6 


A number  of  our  mss.  (I.O.R.D.)  read  vajlnatu  in  c.  |_So  do  the  great  majority  of 
SPP’s,  and  he  adopts  it  in  his  te.\t.  But  four  of  his  read  vajinam.^  In  this  batch  of 
verses  (11-17)  Ppp.  has  sundry  unimportant  exchanges  and  variants;  the  details  are 
not  given. 

12.  What  amulet  Brihaspati  bound  on  for  the  swift  wind,  with  that 
amulet  the  Alvins  defend  this  plowing  {krsi) ; it  yields  for  the  two  physi- 
cians greatness,  more  and  more  etc.  etc. 

13.  What  amulet  Brihaspati  bound  on  for  the  swift  wind,  Savitar,  bear- 
ing that  amulet,  conquered  with  it  this  heaven  {svar)  ; it  yields  to  him 
pleasantness  (sunrtd),  more  and  more  etc.  etc. 

14.  What  amulet  Brihaspati  bound  on  for  the  swift  wind,  bearing  that 
amulet  the  waters  run  always  unexhausted ; it  yields  to  them  immortality 
(amrta),  more  and  more  etc.  etc. 

I 5.  What  amulet  Brihaspati  bound  on  for  the  swift  wind,  that  health- 
ful amulet  king  Varuna  fastened  on  ; it  yields  to  him  truth,  more  and 
more  etc.  etc. 

16.  What  amulet  Brihaspati  bound  on  for  the  swift  wind,  bearing  that 
amulet,  the  gods  conquered  by  fight  all  worlds  ; it  yields  to  them  con- 
quest, more  and  more  etc.  etc. 

The /rt</a-text  yudhajayan  erroneously  m\o yttdha  djayan  (instead  of  aj-'). 

17.  What  amulet  Brihaspati  bound  on  for  the  swift  wind,  that  health- 
ful amulet  here  the  deities  fastened  on ; it  yields  to  them  everything, 
more  and  more  etc.  etc. 

Part  of  our  mss.  (Bp.P.W.I.D.K.)  |_and  a great  majority  of  SPP’sJ  read  amuncata 
in  d.  [_The  error  has  doubtless  crept  in  by  confusion  with  the  oft  repeated  abadhnata 
below  and  perhaps  with  the  amuncata  of  vs.  15.  Cf.  my  note  to  vi.  74.  2.J 

18.  The  seasons  bound  it  on  ; they  of  the  seasons  bound  it  on  ; the  year, 
having  bound  it  on,  defends  all  existence. 

As  noted  above,  this  verse  and  the  one  following  are  wanting  in  Ppp. 

19.  The  intermediate  quarters  bound  on;  the  directions  bound  it  on; 
the  amulet  created  by  Prajapati  hath  made  my  haters  beneath  me  (ddhara). 

20.  The  Atharvans  bound  on;  the  descendants  of  Atharvan  bound  on ; 
allied  {medin)  with  them,  the  Angirases  split  the  strongholds  of  the  bar- 
barians ; with  it  do  thou  slay  thy  haters. 

2 1 . Dhatar  fastened  it  on  ; he  disposed  iyi-klp)  [all]  existence ; with 
it  do  thou  slay  thy  haters. 

Ppp.  reads  in  b subhiitany  akalpayai. 

22.  What  [amulet]  Brihaspati  bound  on  for  the  gods,  a destruction  of 
Asuras  — that  amulet  hath  come  here  to  me,  together  with  sap,  with 
splendor. 


X.  6-  BOOK  X.  THE  ATHARVA-VEDA-SAMHITA.  588 

Ppp.  reads  in  b -ksatim,  and  substitutes  for  c,  d our  23  c,  d (23,  24,  26,  27,  29,  30, 
33)  35  being  wanting  in  Ppp.). 

23.  What  [amulet]  etc.  etc.,  together  with  kine,  with  goats  and  sheep, 
together  with  food,  with  progeny. 

24.  What  [amulet]  etc.  etc.,  together  with  rice  and  barley,  together 
with  greatness,  growth. 

25.  What  [amulet]  etc.  etc.,  with  a stream  of  honey,  of  ghee,  together 
with  sweet  drink  — the  amulet. 

26.  What  [amulet]  etc.  etc.,  together  with  refreshment,  with  milk, 
together  with  property,  with  fortune. 

27.  What  [amulet]  etc.  etc.,  together  with  brightness,  with  brilliance, 
together  with  glory,  with  fame. 

The  mss.  vary  greatly  as  to  the  accent  of  kirtyd,  only  D.  having  the  correct  kirtya ; 
P.M.T.  have  kirtyd,  the  rest  klrtyh.  [Cf.  JAOS.  x.  381.  Correct  the  Berlin  edition, 
and  also  that  of  SPP.,  who  has  kirtya,  against  the  majority  of  his  authorities. J 

28.  What  [amulet]  etc.  etc.,  together  with  all  growths. 

Ppp.  reads  ojasd  tejasd  saha. 

29.  This  amulet  here  let  the  deities  give  to  me  in  order  to  prosperity 
— the  overpowering,  dominion-increasing,  rival-damaging  amulet. 

This  verse  and  the  one  following  are  quoted  in  Kaug.  19.25,  in  connection  with 
earlier  quotations  from  this  same  hymn ; Lthe  second  pada  of  this  verse  further  in  the 
schol.  to  19.  22 J. 

30.  Together  with  brdhmati,  with  brightness,  I fasten  on  myself  the 
propitious  one ; free  from  rivals,  rival-slaying,  it  hath  made  my  rivals 
beneath  me. 

Besides  the  quotation  in  Kau9.  19.  25  (see  just  above),  this  verse  is  used  in  the 
comm,  to  Kauq.  26.  40.  Muncdsi  in  b is  a misprint  for  muncdmi. 

31.  Let  this  god-born  amulet  make  me  superior  to  my  hater;  whose 
milked-out  milk  these  three  worlds  worship,  let  that  amulet  mount  here 
upon  me,  in  order  to  supremacy,  at  the  head. 

That  is,  probably,  ‘ mount  upon  my  head.’  According  to  Prat.  ii.  65,  we  ought  to 
read  mants  kr- ; [_this  is  the  reading  of  three  of  SPP’s  mss.,  but  of  none  of  W's  so  far 
as  noted : both  texts  give  ?>ianlk\.  The  pada  sa  md  'yam  adhi  rohatu  (31  e.  32  c)  is 
quoted  in  the  comm,  to  Kau9.  19.25.  The  Anukr.  takes  no  notice  of  the  redundant 
syllable  in  a.  Ppp.  reads,  for  e,  sa  tvd  'yam  abhi  raksatu. 

32.  What  gods.  Fathers,  men,  always  subsist  upon,  let  that  amulet 
mount  here  upon  me,  in  order  to  supremacy,  at  the  head. 

The  Anukr.  passes  without  notice  the  redundant  syllable  in  a. 

33.  As  seed  in  a cultivated  field  {urvdrd)  grows  up  in  what  is  dragged 
with  the  plow-share,  so  in  me  let  progeny,  cattle,  food  upon  food,  grow  up. 

The  Anukr.  seems  to  read  c,  d asp-t-  7 syllables. 


589 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  7 


34.  On  whom,  O sacrifice-increasing  amulet,  I have  fastened  thee, 
propitious,  him  do  thou  quicken  unto  supremacy,  O amulet  of  a hundred 
sacrificial  gifts. 

l_Cf.  Bloomfield,  AJP.  xvii.  409. J 

35.  This  fuel,  laid  on  together,  do  thou,  O Agni,  enjoying,  welcome 
with  oblations  ; in  him  may  we  find  favor,  welfare,  progeny,  sight,  cattle 
— in  Jatavedas  kindled  with  worship  (brahman). 

Some  of  our  mss.  (R.T.p.m.D.)  read  ague  without  accent,  and  this  is  decidedly  prefer- 
able, since  a pada-division  before  jusands  gives  an  anustubh  pada  followed  by  a trisiubh, 
while  one  after  the  same  word  gives  a tristubh  followed  by  an  irregular  combination  of 
syllables.  The  pada-X^r.\.  puts  its  mark  of  pada-division  after  jusdnas,  to  correspond 
with  its  accentuation  of  dgne.  |_Of  SPP’s  authorities,  only  four  have  agne  against  nine 
with  dgne.,  and  his  text  adopts  the  latter  reading. J The  concluding  division  is  hopelessly 
unmetrical.  The  Anukr.  intends  us  to  divide  8 4-  1 1 (or  ii4-8):8-)-8-fii  = 46,  a 
virad  jagatl.  The  verse  is  thrice  quoted  in  Kauq.  (2.41  ; 19.  24;  137.30)  to  accom- 
pany the  piling  of  fuel  on  the  fire.  It  is  wanting  in  Ppp. 

|_The  quoted  Anukr.  says  for  this  sixth  hymn  pahea  (i.e.  5 over  30).  — Here  ends 
the  third  anuvaka,  with  2 hymns  and  85  verses. J 

7.  Mystic : on  the  skambha  or  frame  of  creation. 

[Atharvan  (isudra).  — catufcatvdrinfat.  manlroktaskambhadhydtmadevatyam.  trdistubham* : 
1.  virdd  jagatl ; 2,  8.  bkurij ; 7,  ig.  parosnih  ; 10,  14,  16,  18,  ig.  tiparipdd  brhatl;  //,  12, 
ig,  20,  22,  jg.  uparistdjjyotirjagatl ; 17.  j-av.  b-p.  jagatl ; 21.  brhatlgarbhd  'nustubh  ; 
23-30,^7,  40.  anustubh  ; 31.  madhyejyotirjagatl ; 32,  34,  36.  uparistddvirdd  brhatl ; 33. 
paravirdd  anustubh  ; 33.  4-p.  jagatl ; 38,  42,  43.  tristubh*  ; 41.  dr  si  3-p.  gdyatrl ; 44. 
drey  anustubh  (?)  t.] 

Found  also  (except  vss.  13,  42-44)  in  Paipp.  xvii.  (with  slight  differences  of  order, 
noted  under  the  verses).  Neither  Kauq.  nor  Vait.  takes  any  notice  of  the  hymn.  — *[_If 
the  hymn  is  traistubham,  why  are  these  verses  specified?  see  note  to  38. J 
the  Anukr’s  description  of  this  verse,  see  under  the  verse. J 

Translated:  Muir,  v.  380-384  (vss.  1-41);  Ludwig,  p.  400;  Scherman,  p.  50 
(vss.  1-4 1 : with  comment);  Deussen,  Geschichte,  i.  1.310  (sympathetic  interpretation 
and  useful  introduction)  ; Henrj%  22,  68;  Griffith,  ii.  26.  — As  to  the  appearance  of 
Brahm  as  a new  conception,  as  a Wttnderding  (yaksd  : vs.  38),  cf.  the  Kena  Upani- 
shad,  § 3,  vss.  14-25,  and  Deussen's  introduction,  Sechzig  Upanishad's,Tp.  204.  — The 
hymn  is  nearly  related  to  the  following  one  (8),  and,  with  many  a riddle  and  paradox, 
they  both  lead  up  to  the  fundamental  conception  of  the  Upanishads  (see  last  verse  of 
hymn  8),  the  idea  of  the  Atman.  — In  the  new  volume  of  the  Ved.  Stud.,  iii.  126  ff., 
Geldner  discusses  yaksd  at  length. 

I.  In  what  member  of  him  is  penance  situated  } in  what  member  of 
him  is  right  (rtd)  deposited ) where  is  situated  [his]  vow  (vratd),  where 
his  faith  ? in  what  member  of  him  is  truth  established  } 

Ppp.  combines  in  a tapo  'sya.  In  b,  the  pada-text  reads  asya  : ddhi : aahitam. 
There  is  no  reason  for  calling  the  verse  viraj. 


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S90 


2.  From  what  member  of  him  flames  Agni  ? from  what  member  blows 
{pU)  Matarigvan  ? from  what  member  doth  the  moon  measure  out,  measur- 
ing the  member  of  great  Skambha  ? 

Skambha,  lit.  ‘ prop,  support,  pillar,’  strangely  used  in  this  hymn  as  frame  of  the 
universe  or  half-personified  as  its  soul.  Ppp.  reads  in  d skambhasya  inahan  7nim-. 
[_Read  viniimano  in  d?J 

3.  In  what  member  of  him  is  situated  the  earth.?  in  what  member  is 
situated  the  atmosphere  ? in  what  member  is  the  sky  set  ? in  what  mem- 
ber is  situated  what  is  beyond  the  sky  ? 

This  is  one  of  the  five  verses  (3-6,  9)  which  are  left  by  the  Anukr.  to  fall  under  the 
general  description  of  the  hymn  as  traistubham.  All  of  them  are  more  or  less  redun- 
dant ; this,  for  example,  is  as  much  bhurij  as  vs.  2,  which  was  so  described.  Ppp.  puts 
the  verse  before  our  2. 

4.  Whither  desiring  to  attain  does  Agni  flame  aloft .?  whither  desiring 
to  attain  blows  Matarigvan  ? whither  desiring  to  attain,  the  turns  (avrt) 
go,  that  Skambha  tell  [me] : which  forsooth  is  he .? 

Here  we  have  two  syllables  in  excess,  unnoticed  by  the  Anukr.  Many  of  the  mss. 
accent  svit  in  d. 

5.  Whither  go  the  half-months,  whither  the  months,  in  concord  with 
the  year.?  whither  the  seasons  go,  whither  they  of  the  seasons,  that 
Skambha  tell  [me]  : which  forsooth  is  he.? 

Again  two  unnoticed  redundant  syllables. 

6.  Whither  desiring  to  attain  run  in  concord  the  two  maidens  [ynvati) 
of  diverse  form,  day-and-night .?  whither  desiring  to  attain,  the  waters  go, 
that  Skambha  tell  [me]  : which  forsooth  is  he .? 

Here  it  is  only  the  last  pada  that  is  one  syllable  in  excess.  Ppp.  puts  the  verse 
before  our  5. 

7.  In  what,  having  established  [them],  Prajapati  maintained  all  the 
worlds,  that  Skambha  tell  [me]  : which  forsooth  is  he .? 

Many  of  our  mss.  appear  to  read  stabciha  in  a,  but  it  is  doubtless  only  carelessness 
in  writing.  Here  again,  as  above  and  in  the  verses  below  where  the  refrain  is  written 
out,  part  of  the  mss.  accent  svU. 

8.  What  that  was  highest,  lowest,  and  what  that  was  midmost  Prajapati 
created,  of  all  forms  — by  how  much  did  Skambha  enter  there.?  what  did 
not  enter,  how  much  was  that .? 

Or  (in  d)  ‘ what  he  did  not  enter.’  The  Anukr.  this  time  notices  the  redundant 
syllable  (in  a). 

9.  By  how  much  did  Skambha  enter  the  existent .?  how  much  of  him 
lies  along  that  which  will  exist .?  what  one  member  he  made  thousand- 
fold, by  how  much  did  Skambha  enter  there .? 

The  Anukr.  again  passes  without  notice  the  redundant  syllable  in  c. 


591 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  7 


10.  Where  men  know  both  worlds  and  receptacles  {ko^a),  waters, 
brahman,  within  which  [are]  both  the  non-existent  and  the  existent  — 
that  Skambha  tell  [me]  : which  forsooth  is  he  } 

A part  of  this  verse  has  disappeared  in  Ppp.  \T\\&  pada  reads  apah  and  antdh.\ 

11.  Where  penance,  striding  forth,  maintains  the  higher  vow  {vratd), 
where  both  right  and  faith,  waters,  brd/mian,  are  set  together,  that  Skam- 
bha etc.  etc. 

The  verse  (8-fS  :8-l-8-|-  12  = 44)  is,  with  those  that  agree  with  it,  strangely  named 
by  the  Anukr.  LPpp-  exchanges  the  places  of  vratam  and  rtam  in  b,  c,  and  of  Spas 
and  brahma  in  d.J 

12.  In  whom  earth,  atmosphere,  in  whom  sky  is  set,  where  fire,  moon, 
sun,  wind  stand  fixed  {drpita),  that  Skambha  etc.  etc. 

[The  pada-i^xX  has  arpitah,  which  SPP.,  with  many  of  his  sa?hhitd-mss.,  adopts  as 
jaw///V«-reading  also  ; Ppp.  has  -/a.] 

13.  In  whose  member  all  the  thirty-three  gods  are  set  together,  that 
Skambha  etc.  etc. 

Wanting  in  Ppp.,  as  noted  above. 

14.  Where  the  first-born  seers,  the  verses,  the  chant,  the  sacrificial 
formula,  the  great  one  {mahi)  ■,  in  whom  the  sole  seer  is  fixed  — that 
Skambha  etc.  etc. 

Mahi  usually  designates  the  earth ; what  in  this  connection  it  should  be  meant  to 
apply  to  is  doubtful.  All  the  sathhita-ms%.  combine  ekarslr  (Ppp.  eka  rsir),  but  most 
of  them,  with  the  Anukr.,  fs-  in  a.  Ppp.  reads  bhutakrtas  lor  praihamaj as. 

I 5.  Where  both  immortality  {amrta)  and  death  are  set  together  in  man 
{piinisa),  of  whom  the  ocean,  the  veins  (iiadi)  are  set  together  in  man, 
that  Skambha  etc.  etc. 

Ppp.  reads,  for  purttsaq  ca  samdhitdh,  and  puts  the  verse  after  our  16.  Read  in 
a mrtyug  ca  (an  accent-sign  slipped  out  of  place). 

16.  Of  whom  the  four  directions  are  (sthd)  the  teeming  prapyasd) 
veins,  where  the  sacrifice  hath  strode  forth,  that  Skambha  etc.  etc. 

Prathamas  at  end  of  b in  our  edition  seems  to  be  a misprint  lor  prathasas,  intended 
as  a correction  of  prapyasas,  which  last,  however,  is  distinctly  read  by  all  our  mss.* 
(p.  praapyasaJ})  ; for  the  formation,  compare  -bhyasa  from  root  bhi  (through  a secondary 
root  bhyas).  * [Except  P.,  which  praihasas y SPP.  puts  -mas  into  his  text  against 

his  fifteen  authorities,  which  give  prapyasas. \ 

ly.  Whoever  know  the  brdhman  in  man,  they  know  the  most  exalted 
one ; whoever  knows  the  most  exalted  one,  and  whoever  knows  Prajapati, 
whoever  know  the  chief  brdhmana,  they  know  also  accordingly  {aiiu-sam- 
vid)  the  Skambha. 

For  both  b and  f,  Ppp.  reads  te  skambham  arasam  viduh  (intending  anusamviduh  ?). 


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18.  Whose  head  [was]  Vai^vanara,  [whose]  eye  the  Ahgirases  were, 
whose  members  the  familiar  demons  {ydtu) — that  Skambha  tell  [me]: 
which  forsooth  is  he? 

19.  Of  whom  they  call  brahman  the  mouth,  the  honey-whip  the  tongue 
also,  of  whom  they  call  virdj  the  udder  — that  Skambha  etc.  etc. 

Ppp.  reads  for  c virajath  yasyo  "dha  "hus. 

20.  From  whom  they  fashioned  off  the  verses,  from  whom  they  scraped 
off  the  sacrificial  formula,  of  whom  the  chants  [are]  the  hairs  {loman),  the 
Atharvans-and- Ahgirases  the  mouth  — that  Skambha  etc.  etc. 

|_Ppp.  combines  rco  'pat-  in  a,  and  has  chandansy  asya  for  sdmani yasya  in  c.J 

21.  The  branch  of  the  non-existent,  standing  forth,  people  know  as  in 
a manner  the  highest  thing ; also  the  lower  ones  who  worship  {upa-ds) 
thy  branch  think  [it  ? ] the  existent  thing. 

The  translation  of  this  highly  obscure  verse  is  only  mechanical,  and  as  literal  as 
possible.  Ppp.  has  only  the  first  half.  The  definition  of  the  Anukr.  is  a strange  one ; 
the  verse  is  only  a bhurig  anustubh  (in  virtue  of  the  iva,  which  properly  is  to  be  reduced 
to  va,  making  a regular  anustubh'). 

22.  Where  both  the  Adityas  and  the  Rudras  and  the  Vasus  are  set 
together ; where  both  what  is  and  what  is  to  be,  [and]  all  the  worlds  are 
established  — that  Skambha  tell  [me]  : which  forsooth  is  he? 

23.  Of  whom  the  thirty-three  gods  always  defend  the  treasure  (iiidhi) : 
that  treasure,  which,  O gods,  ye  defend,  who  at  present  knoweth? 

24.  Where  the  ^ra7^;«<?«-knowing  gods  worship  the  chief  brahman  — 
whoso  verily  knoweth  them  eye  to  eye  {pratydksam),  he  may  be  a Brah- 
man (brahman) , a knower. 

Perhaps  an  acceptable  emendation  in  d would  be  brdhina ; i.e.  ‘ he  may  be  (may  be 
regarded  as)  one  knowing  the  brdh/nan' : cf.  QB.  xiv.  6.  9' '.  Ppp.  reads,  fore,  A,  yo 
vat  tad  b7'ahma7to  veda  tarn  vai  brahmavido  viduh.  Read  in  a deva  (an  accent-sign 
dropped  out). 

25.  Great  (brhdnt)  by  name  [are]  those  gods  who  were  born  out  of 
the  non-existent ; that  one  member  of  Skambha  people  call  non-existent 
beyond. 

The  second  half-verse  is  capable  of  other  interpretations ; Ludwig  emends  pards  to 
pura  ; Muir,  tacitly,  to  Scherman  translates  it  ‘ afterwards  ’ («rt^r////^r)  ; Ppp. 

reads  instead One  of  our  mss.  reads  in  b 'satas  p-\  [and  so  does  SPP.  without 
report  of  variantj. 

26.  Where  the  skambhd,  generating  forth,  rolled  out  the  ancient  one, 
that  one  member  of  the  skambhd  they  know  also  accordingly  [as]  the 
ancient  one. 

Or,  ‘ know  etc.  that  ancient  one  as  one  member  of  the  skatnbha.'  Ppp.  again  (as  in 
17  b,  f)  arasatii  viduh  in  d.  Read  in  our  prajandyan  in  a. 


593 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  7 


27.  In  whose  member  the  thirty-three  gods  shared  severally  the  limbs 
i^gdtra)  — those  thirty-three  gods  verily  only  (/ka)  the  brdhman-kno'Ners 
know. 

Or  (so  Muir),  ‘some  brdhman-Vnoy/trs.'  I’pp.  reads  in  \>  gdtrdni  bhejire. 

28.  People  know  the  golden-embryo  [as]  highest,  not  to  be  overcrowed 
(anatyudyd) ; the  skambhd  in  the  beginning  poured  forth  that  gold 
within  the  world. 

Ppp.  puts  this  verse  after  our  30. 

29.  In  the  skambhd  the  worlds,  in  the  skambhd  penance,  in  the  skambhd 
right  is  set ; thee,  O skambhd,  I know  plainly  [as]  set  all  together  in 
Indra. 

The  mss.  are  much  at  variance  in  regard  to  skdmbha  in  c ; all  save  \V.  (the  poorest 
and  least  trustworthy  of  all)  end  the  word  with  m,  and  O.s.m.D.  accent  skambhdm. 
That  skdmbha  is  really  intended  can  hardly  admit  of  question ; Ppp.  appears  to  read  it. 

30.  In  Indra  the  worlds,  in  Indra  penance,  in  Indra  right  is  set;  thee, 
O Indra,  I know  plainly  [as]  all  established  in  the  skambhd. 

The  translation  implies  emendation  in  c of  indram  to  indra.  Of  course,  it  is  possible 
to  render  indram  here,  and  skambhdm  in  29  c,  but  where  the  whole  sense  is  so  mys- 
tically obscure  alterations  help  little. 

31.  Name  with  name  he  calls  aloud,  before  the  sun,  before  the  dawn ; 
as  first  the  goat  ( 1 aj'd)  came  into  being,  he  went  unto  that  autocracy 
beyond  which  there  is  nothing  else  existent. 

Ppp.  reads  johavimi  in  a,  and  jagdma  (for  iydya)  in  d.  The  translators  all  under- 
stand ajds  here  as  ‘ the  unborn  one,’  and  with  more  reason  than  in  most  places  else- 
where. The  description  given  by  the  Anukr.  of  the  very  irregular  verse  (8-t-8:io-l- 
10  4-  II  =47)  is  altogether  ill-fitting. 

32.  Of  whom  earth  is  model  {pramd)  and  atmosphere  belly  ; who  made 
the  sky  his  head  — to  that  chief  brahman  be  homage. 

In  this  and  the  two  following  verses  and  vs.  36  we  have  the  anomaly  that  brdh7nan, 
neuter,  is  apparently  referred  to  by  the  masculine  relative (in  accordance  with  which 
the  genitive  jifrya  is  also  doubtless  to  be  understood  as  masculine)  ; perhaps  we  ought 
to  render  the  last  pada  thus  : ‘ to  him,  [who  is]  the  chief  brdhtnan'  etc.  [_Cf.  Deussen, 
p.  312.J  The  verse  is  shorter  by  two  syllables  than  verses  34  and  36,  with  which  the 
Anukr.  reckons  it,  and,  on  the  other  hand,  agrees  with  33,  to  which  the  Anukr.  gives  a 
different  name. 

33.  Of  whom  the  sun  is  eye,  and  the  moon  that  grows  new  again  ; 
who  made  Agni  his  mouth  — to  that  chief  brahman  be  homage. 

Ppp.  combines  cakra  "sya>h  in  c.  As  to  the  meter,  see  the  note  to  vs.  32.  [_The 
Anukr.  seems  to  mean  that  this  is  an  anustubh  of  which  the  last  pada  is  one  of  10 
syllables  (yirdj').\ 


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594 


34.  Of  whom  the  wind  [was]  breath-and-expiration,  [of  whom]  the 
Ahgirases  were  the  eye  ; who  made  the  quarters  fore-knowing  ( ? prajndtia) 
— to  that  chief  brahman  be  homage. 

Ppp.  gets  rid  of  the  obscure  prajnanis  by  reading  for  c divam  yaf  cakre  miirdhd- 
7iath.  The  Anukr.  describes  correctly  vss.  34  and  36. 

35.  The  skambhd  sustains  both  heaven-and-earth  here;  the  skambhd 
sustains  the  wide  atmosphere ; the  skambhd  sustains  the  six  wide  direc- 
tions ; into  the  skambhd  hath  entered  this  whole  existence  (bht'ivana). 

The  pada-tfx.t  has  (as  translated)  skavibhi  in  d.  Ppp-  puts  the  verse  after  our  36,  and 
reads  in  & prthivlm  dydni  uta  'mfah,  and  in  d combines  ska?nbhdi'dafh.  The  Anukr. 
takes  no  notice  of  the  irregularity  of  the  verse  (144-  ii  ; ii  -f  13  = 49). 

Rel.  Vid.,  ii.  1 22,  would  separate  pradiqas  from  urvis.\ 

36.  Who,  born  from  toil,  from  penance,  completely  attained  all  worlds  ; 
who  made  soma  all  his  own  — to  that  chief  brdhrnan  be  homage. 

The  sense  of  ‘ own  ’ in  c is  given  by  the  middle  verb-form. 

37.  How  does  the  wind  not  cease  (il) } how  does  the  mind  not  rest 
(ram)  ? why  (ktm)  do  the  waters,  seeking  to  attain  truth,  at  no  time 
soever  cease  ? 

Ppp.  reads  for  d pra  cakramati  sarvadd.  [_Scherman,  p.  54 : ‘ warum  kommen 
fiirwahr  die  strebenden  Wasser  niemals  zur  Ruhe.^’J 

38.  A great  monster  {yaksd)  in  the  midst  of  the  creation  (bhuvana), 
strode  krantd)  in  penance  on  the  back  of  the  sea  — in  it  are  set  (p'f) 
whatever  gods  there  are,  like  the  branches  of  a tree  roundabout  the 
trunk. 

The  first  pada  is  repeated  below,  as  8.  15  c.  Ppp.  combines  in  d to  paritdi  'va. 
Notwithstanding  the  lack  of  a syllable  in  a,  the  Anukr.  [_balancing  a with  redundant  d?J 
calls  the  verse  simply  a tristubh  j the  hymn  is  so  long  that  it  has  apparently  been  for- 
gotten that  the  whole  was  called  irdistubha,  and  that  therefore  no  tristubh  needs  a 
further  specification.  Since  there  are  more  regular  a«?zj/«M-verses  than  tristubh  also, 
we  should  expect  rather  the  designation  dnustubhani  for  the  hymn.  Read  at  end  of  a 
mddhye  (an  accent-sign  dropped  out).  |_With  regard  to  Brahm  as  a “ wonder  ” (^yaksA), 
see  introduction. J 

39.  Unto  which  with  the  two  hands,  with  the  two  feet,  with  speech, 
with  hearing,  with  sight ; unto  which  the  gods  continually  render  {pra- 
yam)  tribute,  unmeasured  in  the  measured  out  — that  skambhd  tell  [me] : 
which  forsooth  is  he } 

Notwithstanding  the  discordance  of  case,  vimite  is  perhaps  coordinate  w\t\\  ydsutdi. 
Ppp.  omits  the  first  two  padas.  The  dual  and  the  repetition  of  make  it  prob- 

able that  we  have  to  supply  in  them  ‘ one  renders  tribute,’  or  the  like.  The  Anukr. 
takes  no  notice  of  the  redundant  syllable  in  d. 

40.  Smitten  away  is  his  darkness  ; he  is  separated  from  evil ; in  him 
are  all  the  three  lights  that  are  in  Prajapati. 


595 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  8 


41.  He  who  knows  the  golden  reed  (vctasd)  standing  in  the  sea  — he 
verily  is  in  secret  Prajapati. 

All  the  mss.  have  in  z guhya  pr- ; perhaps  gtiha  was  the  original  reading  ; our  text 
has  emended  to  guhyah. 

The  remaining  verses  are  wanting  in  Ppp. ; they  appear  to  constitute  no  original 
part  of  the  hymn.  They  are  also  not  translated  by  Muir  and  Scherman. 

42.  A certain  pair  of  maidens,  of  diverse  form,  weave,  betaking  them- 
selves to  it,  the  six-pegged  web  ; the  one  draws  forth  the  threads  {tdntu), 
the  other  sets  [them] ; they  wrest  not  off  {apa-vij),  they  go  not  to  an  end. 

Apa  vrnjate  perhaps  means  only  ‘break  off,  finish.’  LA’d  gamdto,  ‘they  shall  not 
go’  etc.J  A nearly  related  verse  is  found  in  TB.  (0.5.53):  dvi!  svdsarau  vayatas 
tdntram  etdt  sanatdnam  vltatam  sdnmayiikham  : dva  'nyaiis  tdntun  kirdto  dhattd 
anyan  na  'pa  vrjyate  (?both  text  and  comm,  have  in  the  Calc.  ed.  nasaprjyate  (_and 
in  the  Poona  ed.  navaprjyate p)  nd  ga/nate  dntam ; this  is  a preferable  version  espe- 
cially of  c.  We  have  to  resolve  tan-tr-am  in  order  to  make  a full  tristubh.  [^The  TB. 
comment  makes  the  verse  refer  to  day  and  night : cf.  RV’.  i.  1 13.  3.J 

43.  Of  them,  as  of  two  women  dancing  about,  I do  not  distinguish 
{vi-jnd)  which  is  beyond  ; a man  {piimdhs),  weaves  it,  ties  [it]  up ; a man 
hath  borne  it  about  upon  the  firmament  (iidkd). 

The  last  two  padas,  with  44,  correspond  to  RV”^.  x.  130.  2,  which  reads : pumdn  ena7h 
ianuta  tit  krnatti  piimdn  v(  iatne  ddhi  nake  asmin  : imi  mayukhd  tipa  sedtir  u sddah 
samdni  cakrus  tdsardny  dtave.  Our  ud  grnatti  is  only  a corruption,  but  simulates  a 
form  from  root  graih,  and  is  rendered  accordingly.  |_For  the  exchange  of  surd  and 
sonant,  cf.  Roth,  ZDMG.  xlviii.  1 10  and  note  to  ii.  13.  3.J  The  true  scanning  in  a is 
doubtless  -yanti-or  'va;  |_better  -tior  iva,  with  jagati  cadence  .?J. 

44.  These  pegs  propped  up  the  sky ; the  chants  they  made  shuttles 
for  weaving. 

See  the  note  to  the  preceding  verse.  Both  here  and  in  42  b some  of  the  mss.  read 
niayusa.  Bp.  reads  at  the  end  yatave.  The  Anukr.  says  of  the  verse  ime  mayukhd 
ity  ekdvasdnd  pahcapadd  nicrt  padapanktir  ^i.e.  5 + 5 + 5+  54-4  = 24  J drey  anustub 
dvipadd  vd  [_i.e.  12-1-12  = 24  J pahcapadd  nicrt  padapanktir  iti.  [_The  last  three  or 
four  words  seem  to  be  mere  repetition. J 

|_The  quoted  Anukr.  says  caturdaca  (i.e.  14  over  30).  J 


8.  Mystic. 

[Kutsa.  — catu(catvdrih(at.  adhydtmadevatyam.  trdistubham  : /.  uparistddvirdd  brhatt  ; 
2.  brhatlgarbhd  'nustubh  ; y.  bhurig  anustubh  ; 6,  14,  23,  23,  2g,  31-34,  gy,  38,  41, 

43.  anustubh;  y.  pardbrhati ; 10.  anustubgarbhd ; il.  jagati;  12.  purobrhatl  tristubgar- 
bhd  "rsi  pahkti ; 13,  2y.  bhurig  brhatt;  22.  puraustiih ; 26.  dvyustiiggarbhd  'nustubh; 
30.  bhurij ; 3q.  brhatlgarbhd  ; 42.  virdd  gdyatrl.'] 

Found  in  greater  part  (not  vss.  i,  7,  15,  18,  30-44)  in  Paipp.  xvi.  (in  the  verse-order 
2.  8,  5,  9,  3,  4,  12,  6,  14,  29,  13,  II,  10,  16,  19-28,  17).  Not  noticed  in  Kauq.,  and 
only  one  verse  (42)  used  in  Vait. 


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596 


Translated:  Muir,  v.  368  n.,  386  (parts) ; Ludwig,  p.  395  ; Scherman,  p.  60  (parts) ; 
Deussen,  Geschichte,  i.  1.318  (cf.  310);  Henry,  27,  75;  Griffith,  ii.  34.  — Deussen’s 
interpretation  should  on  no  account  be  overlooked.  — Cf.  the  introduction  to  hymn  7. 

1.  He  who  is  set  over  both  what  is  and  what  is  to  be  and  everything, 
and  whose  alone  is  the  heaven  — to  that  chief  brdhtnan  be  homage. 

The  concluding  pada  is  that  of  some  of  the  verses  of  the  preceding  hymn  (see  vs.  32, 
above,  and  note). 

2.  By  the  skambhd  these  two  stand  fixed  apart,  both  sky  and  earth  ; in  the 
skambhd  [is]  all  this  that  has  soul,  what  [is]  breathing  and  what  winking. 

The  Anukr.  is  scrupulous  enough  not  to  sanction  the  irregular  combination  skambhe 
'ddm  in  c ; why  it  calls  the  verse  brhatigarbhd,  instead  of  simply  bhurij  (like  vs.  5),  it 
were  hard  to  say. 

3.  Three  offspring  {prajd)  went  an  over-going;  others  settled  (tti-vip) 
about  the  sun  arkd)  \ great  stood  the  traverser  {vhndna)  of  space 
(rdjas) ; the  yellow  one  (m.)  entered  into  the  yellow  ones  (f.). 

The  verse  is  RV.  viii.  90  (loi).  14,  which  reads,  for  a,  praja  ha  tisrd  atydyam  tyurj 
at  end  of  b,  vivi(;re ; for  c,  d,  brhdd  dha  tasthdu  bhiivanesv  atiidh  pdvamano  harita  a 
viveqa  (the  last  pada  is  our  40  d below).  AA.  (ii.  i.  m)  has  the  same  version  as  RV. 
JB.  (ii.  224)  has  a version  agreeing  in  the  main  with  RV.,  but  beginning  like  ours,  iisro 
ha  prajd,  ending  b with  viviqyur,  beginning  c with  brhan  (but  brhad  in  a following 
brief  exposition)  ; in  c,  again,  with  our  text,  rajaso  vimdndi  'va  (in  the  exposition  sim- 
ply vimdne')  ; in  d as  RV.  The  Anukr.  takes  no  notice  of  the  defective  fourth  pada. 
Ppp.  reads  na  (for  //a)  and  vimduam  in  c,  and  combines 'ty-,  and  anyd  'rkam. 

4.  Twelve  fellies,  one  wheel,  three  naves  — who  understands  that  .i* 
therein  are  inserted  {dhata)  three  hundred  and  sixty  pins  {gahki't),  pegs 
( } khild)  that  are  immovable. 

The  verse  is  also  RV.  i.  164.48,  which,  however,  has  a very  different  second  half: 
tds)nin  sakdm  trigaia  nd  gahkdvo  'rpitah  sastir  nd  caldcalasah.  The  ‘ pins  ’ or  ‘ pegs  ’ 
must  be  the  equivalents  of  spokes.  The  three  naves  are  probably  seasons  |_Hot,  Wet, 
and  Cold : cf.  Biihler,  Epigraphia  Indica,  ii.  262J,  though  the  number  is  unusual. 
Ppp.  reads  kelds  for  khtlds  in  d.  The  Anukr.  does  not  heed  that  c is  a jagatt  pada. 
[_Katha-reading  nabhydni,  WZKM.  xii.  282. J 

5.  This,  O Savitar,  do  thou  distinguish  : six  [are]  twins,  one  [is]  sole- 
born  ; they  seek  participation  (apitvd)  in  him  who  of  them  is  the  sole 
sole-born. 

The  usual  twelve  months,  two  to  a season,  and  the  thirteenth  occasional  intercalary 
one,  are  doubtless  meant.  Ppp.  reads  in  hyoviokas  (^lor y a >/id  ckas).  |_The  pada-mss. 
of  both  W.  and  SPP.  have  apiotvdm  j but  in  the  Index  W.  assumes  that  dpitvdm  is  the 
word.  Both  are  well  authenticated  in  BR. ; but  apitvdm  seems  to  fit  best  here  (cf. 
Q'B.  iv.  I.  3“)  J 

6.  Being  manifest  (avis),  [it  is]  deposited  in  secret  ; the  great  track 
(padd),  “aged”  (jdrat)  by  name;  there  is  set  (drpita)  this  all,  [there  is] 
established  what  stirs,  what  breathes. 


597 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  8 


7.  One-wheeled  it  rolls,  one-rimmed,  thousand-syllabled,  forth  in  front, 
down  behind  ; with  a half  it  has  generated  all  existence ; what  its  [other] 
half  is  — what  has  become  of  that } 

This  agrees  nearly  with  xi.  4.  22  below,  and  Ppp.  has  it  there,  though  not  here.  The 
sun  is  evidently  meant,  with  half  his  course  lost  to  view. 

8.  One  carrying  five  carries  the  summit  (d^ra)  of  them  ; side-horses, 
harnessed,  carry  also  along ; what  is  not  gone  of  it  was  seen,  not  what  is 
gone ; the  higher  thing  [is]  closer,  the  lower  more  distant. 

[Or  (c)  ‘ of  him  ’ {asya).\  The  sense  is  wholly  obscure,  and  the  version  a mechan- 
ical one.  Paticavahi  may  be  either  fern,  (of  -vdhd : so  ^atavdlii  v.  17.  12)  or  masc.  (of 
-vdhin)  ; Pet.  Lexx.  say  ‘ mit  Fiinfen  bespannt.’  Some  of  the  mss.  pfsthayas  in  b, 
as  often  in  such  cases.  Ppp.  has  asya  instead  of  esdm  at  end  of  a. 

9.  A bowl  {camasd)  with  orifice  sideways,  bottom-side  up  — in  it  is 
deposited  glory  of  all  forms  ; there  sit  together  the  seven  seers,  who 
have  become  the  keepers  of  it,  the  great  one. 

The  verse  has  a correspondent  in  ^B.  xiv.  5.  24  (BAU.  ii.  2.4).  This  reads  at  the 
beginning  arvagbilas ; in  c,  idsya  . . . tire  for  tdt  . . . sdkdm ; and,  for  d,  vag  astami 
brdhmand  satitviddna.  The  Brahmana  itself  explains  the  head  as  intended,  the 
seven  seers  being  the  seven  prdnas  or  senses  (the  seven  orifices  of  the  head)  ; this  is 
extremely  implausible.  Ppp-  reads  at  beginning  of  c atrd  "sata. 

10.  The  one  which  is  applied  {yuj)  in  front  and  which  behind,  which 
is  applied  in  all  cases  and  which  in  every  case,  by  which  the  sacrifice  is 
extended  forward  — that  I ask  of  thee  : which  one  of  the  verses  is  it.? 

The  verse  is  quoted  hy  pratika  in  GB.  i.  i.  22.  All  our  samhitd-mss.  save  one  (R.) 
[and  the  great  majority  of  SPP’sJ  read  at  the  end  sd  ream  (Ppp.  the  same),  and  the 
words  are  quoted  under  Prat.  iii.  49  as  example  of  that  combination'  [p.  sd  ream].  The 
Anukr.  does  not  heed  that  b is  a pada.  Ppp.  reads  twice  'ta  for  yd  ca. 

11.  What  stirs,  flies,  and  what  stands,  and  what  is  breathing,  not 
breathing,  winking  — that,  all-formed,  sustains  the  earth;  that,  combin- 
ing, becomes  one  only. 

One  may  conjecture  apdndt  for  dpranat  in  b.  The  Anukr.  does  not  heed  that  two 
of  th&  padas  are  tristubh.  Ppp.  reads  at  end  of  b ea  tisthat,  and,  in  c,  dydm  utd 
'mum  [at  7.35  it  was  fem.J  for  viqvarupam. 

12.  What  is  endless,  stretched  out  on  many  sides;  what  is  endless,  and 
what  has  an  end,  ending  together  — these  (two)  the  lord  of  the  firmament 
keeps  {car)  separating  {vi-ci),  knowing  what  is  and  what  shall  be  of  it. 

Ppp.  reads  samakte  at  end  of  b,  prajdnan  at  end  of  C,  andja^//  for  nta  in  d.  Prob- 
ably earth  and  heaven  are  intended.  The  metrical  definition  of  the  Anukr.  fits  the  verse 
(9-Hio;ii-t-io  = 40)  fairly. 

13.  Prajapati  goes  about  {car)  within  the  womb;  not  being  seen,  he 

is  manifoldly  born  {vi-jd) ; with  a half  he  has  generated  all  existence  ; 
what  his  [other]  half  is  — which  sign  is  that .?  , 


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598 


The  third  pada  is  the  same  with  7 c above  ; the  second  half-verse  is  found  below  as 
xi.  4.  22  c,  d ; to  the  first  half-verse  corresponds  VS.  xxxi.  19  a,  b and  TA.  iii.  13.  I3  a, 
b : both  reading  djayamanas  at  beginning  of  b ; |_so  Katha-kss.,  p.  84J.  Ppp.  reads  in 
b prajdyate,  and,  for  c,  d,  ai'dhe7ie  'dam  pari  babhiiva  vi^vatn  etasyd  'rdhath  kim  u 
taj  jajdna.  The  Anukr.  takes  no  notice  of  the  jagati  pada  b. 

14.  Him  bearing  water  aloft,  as  a water-bearer  (f.)  with  a vessel 
(kumbhd),  all  see  with  the  eye,  not  all  know  with  the  mind. 

Some  mss.  (P.M.I.)  accent  vidiih  at  the  end. 

15.  In  the  distance  it  dwells  with  the  full  one,  in  the  distance  it  is 
abandoned  by  the  deficient  one  — the  great  monster  (yaksd)  in  the  midst 
of  existence ; to  it  the  kingdom-bearers  bear  tribute. 

The  verse,  as  noted  above,  is  wanting  in  Ppp.  |_Pada  c occurs  as  x.  7.  38  a : see  note 
thereon  and  introd.  to  hymn  7.J 

16.  Whence  the  sun  arises,  and  where  he  goes  to  rest  — that  same  I 
think  the  chief  [jyesthd) ; that  nothing  whatever  surpasses. 

The  Katha  Up.  [_iv.  9J  has  a nearly  corresponding  verse  : yataq  co  'd  eti  sfiryo  ‘stath 
yatra  ca  gacchati : ta?h  devah  sarve  ‘rpitds  tad  u nd  'ty  eti  kaq  cana;  and  the  first 
half  of  this  occurs  also  in  ^B.  xiv.  4.  334  (BAU.  i.  5.  23).  The  Anukr.  omits  to  define 
the  meter  {attustubh)  of  the  verse. 

17.  They  who  hitherward,  in  the  middle,  or  also  anciently,  speak 
round  about  him  who  knows  the  Veda,  they  all  speak  around  the  sun 
{adityd),  Agni  [as]  second,  and  the  threefold  swan  {haiisd). 

The  verse  is  found  also  in  TA.  (ii.  15®),  which  omits  7>iddhye  and  rtzds purd7id  in  a, 
and  trtiya77i  (for  trivfta77t)  in  d.  [_Cf.  Katha-hss.,  p.  63. J Our  pada-XtxX.  [_as  also 
SPP’sJ  reads  near  the  beginning  arvan,  which  is  doubdess  an  error  for  an.'dk  (though 
TA.  reads  arvan  7itd').  Perhaps  vida7n  in  b is  to  be  rendered  simply  ‘ knowledge.’ 
The  Anukr.  takes  no  notice  of  the  two  redundant  syllables  in  c. 

18.  A thousand  days’  journey  [are]  expanded  (yi-yam)  the  wings  of 
him,  of  the  yellow  swan  flying  to  heaven  (svargd) ; he,  putting  all  the 
gods  in  his  breast,  goes,  viewing  together  all  existences. 

The  verse  is  found  again  below  as  xiii.  2.  38  ; 3.  14.  It  is,  as  noted  above,  wanting 
here  in  Ppp. 

19.  By  truth  he  burns  aloft ; by  brdlwian  he  looks  abroad  hitherward,  by 
breath  he  breathes  crosswise  — he  on  whom  rests  {^ritd)  the  chief  thing. 

20.  Whoever  indeed  knows  those  two  churning-sticks,  with  which  is 
churned  out  what  is  good  (vdstt),  he  may  think  himself  to  know  the  chief 
thing  ; he  may  know  the  great  brdhmatia  Lneut.J. 

2 I . Footless  came  he  into  being  in  the  beginning  ; he  in  the  beginning 
brought  the  heaven  (svdr) ; having  become  four-footed,  enjoyable,  he 
took  to  himself  all  enjoyment  {b/iojatta). 

Ppp.  reads,  for  b,tJi»  'gre  asura  'bhavat. 


599 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  8 


22.  Enjoyable  shall  he  become,  likewise  shall  he  eat  much  food,  who 
shall  worship  [iipa-ds)  the  everlasting  god  who  gives  superiority  (iittar- 
dvant). 

|_After  bhdgyo  bhavat,  for  which  there  are  no  variants,  Bp.  has  a mark  of  pada- 
division;  but  the  Anukr.  evidently  scans  as  12:8+8,  eliding  the  a of  dunam  after  a 
pragrhya. \ Bhagyo  at  the  beginning  is  a misprint  for  bhdgyo. 

23.  Everlasting  they  call  him,  also  may  he  be  at  present  ever-renewed  ; 
day  and  night  are  generated  {pra-jd)  in  each  other’s  forms. 

The  pada-t^xt  reads  anydh  : anydsya  in  d,  although  the  masc.  anyds  shows  that  the 
two  words  are  virtually  a compound,  as  later. 

24.  A hundred,  a thousand,  a myriad,  a hundred  million,  an  innumer- 
able [number],  is  his  own  entered  into  him ; that  of  him  they  slay,  even 
as  he  looks  on ; therefore  this  god  shines  {rue)  thus. 

Instead  of  esa  etat  at  the  end,  Ppp.  reads  what  appears  to  be  agha  bhavat.  The 
version  is  as  literal  (and  as  unintelligent)  as  possible.  The  Anukr.  takes  no  notice  of 
the  irregularity  of  the  meter ; it  is  possible,  by  violence,  to  count  only  44  syllables  in 
the  verse. 

25.  One  thing  is  more  minute  {dnu)  than  a child  {bald),  also  one  is 
hardly  («/  'va)  seen  ; than  that  a more  embracing  deity,  is  she  dear  to  me. 

Ppp.  reads,  for  a,  dragramdtram  dadrqe,  and  begins  c with  atas  pa-,  thus  doing 
nothing  to  help  our  comprehension  of  the  wholly  obscure  verse. 

26.  This  beautiful  one  (f.)  [is]  unaging,  an  immortal  in  the  house  of  a 
mortal ; for  whom  she  [was]  made,  he  lies ; he  who  made  [her]  grew  old. 

Ppp.  reads  tastnai  for  yasmai  in  c.  [^The  natural  reading  of  b would  be  tndrtyasya 
amftd  grhe ; but]  the  definition  of  the  Anukr.  forbids  us  to  make  [it.  Can  a sa  have 
dropped  out  before  qdye  sd  f Cf.  note  to  iv.  5.  5.J 

27.  Thou  art  woman,  thou  [art]  man,  thou  boy,  or  also  girl ; thou, 
when  aged,  totterest  (vane)  with  a staff ; thou,  when  born,  becomest  fac- 
ing all  ways. 

Ppp.  politely  puts  kumart  first  and  kumdras  second  in  b,  and  reads  jdtam  in  d. 
The  verse  is  found,  without  variant,  in  Qvet.  Up.  iv.  3.  It  is  so  far  correctly  described 
by  the  Anukr.  that  it  counts  37  syllables  (7  + 10:9+11=37). 

28.  Both  their  father,  or  also  their  son  ; both  the  chief  or  also  the 
meanest  (kanisthd)  of  them ; the  one  god,  who  has  entered  into  the 
mind,  born  the  first,  and  he  within  the  womb. 

The  verse  is  also  found,  quoted  as  a qloka,  in  JUB.  85  (iii.  10.  12)  : utdi  'sdm  jdistha 
Ufa  vd  kanistka  utdi  'sdm  putra  uta  vd  pitdi  'sdm  : eko  ha  devo  t?ianasi  pravistah 
purvo  ha  jajhe  sa  u garbhe  ‘ntah.  Ppp.  reads,  for  a,  b,  ute  'va  jyesiho  'ta  vd  kanistho 
'tdi  'sa  bhrdto  'ta  vd  pitdi  'sahj  and,  in  d,  piirvo  jdtah. 

29.  The  full  from  the  full  he  bends  up  {ud-ae) ; the  full  is  poured  with 
the  full ; also  that  may  we  know  today,  whence  that  is  poured  out. 


X.  8- 


BOOK  X.  THE  ATHARVA-VEDA-SAMHITA. 


600 


This  verse  is  akin  with  [_the  oft-repeatedj  one  in  QB.xiv.  8.  i (BAU.  v.  i)  : pftrndm 
addh  purndin  iddm  purnat  pur7td)ii  tid  acyaie  etc.  What  follows  of  the  hymn  is  (as 
noted  above)  wanting  in  Ppp. 

30.  She,  everlasting,  born  indeed  of  old,  she,  ancient,  encompassed 
{pari-bhii)  all  ; the  great  goddess  of  the  dawn,  shining  forth,  she  looks 
forth  by  every  one  who  winks. 

The  Anukr.  calls  the  verse  bhurij  on  account  of  the  redundant  syllable  in  b,  not 
heeding  the  corresponding  deficiency  in  c. 

31.  The  deity,  Avi  by  name,  sits  enveloped  with  right;  by  her  form 
these  trees  [are]  green,  green-garlanded. 

Or,  ‘by  the  form  of  her,  the  green-garlanded  one  ’ (so  Ludwig).  Avi  means  ‘ sheep,’ 
but  is  possibly  here  a derivative  from  the  root  av  ‘ favor,  aid.’  All  the  sa7///u'id-mss. 
combine  in  a,  b -ta  rtena. 

32.  Him  that  is  near  by  he  (.?)  deserts  not ; him  that  is  near  by  he  (.^)  sees 
not ; see  the  wisdom  (kdvya)  of  the  god  : he  died  not,  he  grows  not  old. 

There  is  nothing  to  determine  the  subject  of  the  verbs  in  a,  b ; Ludwig  renders  ‘she.’ 

33.  The  voices  sent  forth  by  the  unpreceded  one  — they  speak  as 
they  should  {yathdyathcim) ; where  they  go  speaking,  that  [people]  call 
the  great  brdhmana  L^.J. 

34.  Where  both  gods  and  men  (mamisyd)  are  set  (pdid)  as  spokes  in  a 
nave  — I ask  thee  of  the  flower  (pi/spa)  of  the  waters,  where  that  by 
magic  was  placed. 

The  Anukr.  takes  no  notice  of  the  redundant  syllable  [_perhaps  the  first  ca?^  in  a. 

35.  They  by  whom  the  wind  sent  forth  blows  on,  who  give  the  five 

quarters  together  (sadhrydfic),  the  gods  who  thought  themselves  above 
{ati-7naii)  the  offering  (dhuti),  conductors  of  the  waters  — which  were 
they .?  ’ 

The  first  half-verse  is  found  also  in  Ppp.  in  connection  with  the  rest 

of  the  hymn.  The  Anukr.  does  not  heed  that  a is  defective  by  one  syllable.  Read  in 
b,  with  all  |_W’s  and  SPP’sJ  mss., dddante ; the  form  is  from  the  same  secondary  root 
dad  as  the  sing,  dadate  in  36  C.  [J^B.  (i.  34)  has  this  verse,  putting  it  in  the  mouth 
of  Prthu  Vainya,  and  its  answer  (vs.  36),  with  appended  Brahmana-comment.  It  reads 
sainicih  for  sadhricih  of  our  35  b,  and  dhutis  in  c.J 

36.  One  of  them  clothes  himself  in  this  earth  ; one  encompassed  the 
atmosphere ; he  of  them  who  is  disposer  (yidharip)  gives  the  sky ; some 
defend  respectively  all  regions  (d<^d). 

[JUB.  (see  under  vs.  35)  has  ekas  for  esdm  of  our  c and  anye  for  eke  of  our  d.J 

37.  Whoso  may  know  the  stretched-out  string  in  which  these  offspring 
{prajd)  are  woven  in,  whoso  may  know  the  string  of  the  string,  he  may 
know  the  great  brdhmana. 


6oi 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  8 


38.  I know  the  stretched-out  string  in  which  these  offspring  are 
woven  in ; the  string  of  the  string  I know,  likewise  the  great  brdhmana. 

39.  As  between  heaven-and-earth  Agni  went,  burning  on,  all-consum- 
ing, where  stood  beyond  they  (f.)  of  one  husband  — where  perchance  was 
Matari^van  then  ? 

The  brhatl  of  the  Anukr.  |_scanning  1 1 -I-  9 : 1 1 -I-  1 1 J is  the  second  pada,  read  with 
alt  included  as  a part  (the  /art'rf-text  so  marks  the  division) — which  is,  of  course,  arti- 
ficial and  wrong.  |_Read  as  1 2 -f  8 ; 1 1 -h  1 1,  pronouncing  -davlas  and  kue  'vd 
Ludwig’s  ‘ spouses  of  the  only  one  ’ for  ^kapatnis  is  against  the  accent. 

40.  Matari^van  was  entered  into  the  waters ; the  gods  were  entered 
into  the  seas ; great  stood  the  traverser  of  space ; the  purifying  one 
entered  into  the  green  ones. 

The  third  pada  is  identical  with  3 c above,  and  the  fourth  with  RV.  viii.  90  (loi). 
14  d.  ‘ The  purifying  one  ’ is  probably  here  the  wind. 

41.  Higher,  as  it  were,  than  the  gdyatri,  upon  the  immortal  {amrta) 
he  strode  out ; they  who  know  completely  chant  with  chant  — where 
then  was  seen  the  goat } 

Or,  ‘the  unborn  one’  (a/Vf.-.so  Ludwig);  the  verse  is  too  utterly  obscure  to  let  us 
choose  between  them. 

42.  The  reposer,  the  assembler  of  good  things,  like  god  Savitar,  of 
true  ordinances  {-d/idrmatt) , he  stood  like  Indra  in  the  conflict  for  riches. 

The  verse  corresponds  with  padas  a,  c,  d of  RV.  x.  139.  3 and  of  VS.  xii.  66,  TS.  iv.  2.  54, 
MS.ii.  7. 12.  RV'.  reads 'at  the  beginning  rdyd  budkndk  (for  nive^anah)-,  the  other 
texts  have  at  the  end  pathinam.  The  verse  is  quoted  in  Vait.  28.  28. 

43.  The  lotus-flower  of  nine  doors,  covered  with  three  strands  (gutid) 
— what  soulful  prodigy  (yaksd)  is  within  it,  that  the  brd/tman-knowers 
know. 

The  ‘ nine  doors  ’ indicate  that  the  human  body  with  its  nine  orifices  is  intended ; the 
three  gimas  are  probably  the  three  temperaments  familiar  under  that  name  later.  The 
second  half-verse  was  found  above  as  2.32  c,  d l_cf.  vs.  31J.  See  p.  1045. J 

44.  Free  from  desire,  wise  {dhtra),  immortal,  self-existent,  satisfied 
with  sap,  not  deficient  in  any  respect  — knowing  that  wise,  unaging, 
young  soul,  one  is  not  afraid  of  death. 

|_See  Deussen,  Geschichte,  i.  1.334:  “die  erste  und  alteste  Stelle,  die  wir  kennen,  in 
der  riickhaltlos  der  Atman  als  Weltprincip  proklamiert  wird,  AV.  x.  8.  44.”  Cf.  also 
p.  312,  end.  Muir,  Metrical  Translations  froin  Sanskrit  Writers,  p.  i,  gives  a met- 
rical paraphrase  of  the  verse.  J 

|_The  quoted  Anukr.  says  caturdaqa  (i.e.  14  above  30).  The  fourth  anuvdka,  with 
2 hymns  and  88  verses,  ends  here.J 


X.  9- 


BOOK  X.  THE  ATHARVA-VEDA-SAMHITA. 


602 


9.  With  the  offering  of  a cow  and  a hundred  rice-dishes. 

\^Atharvan.  — saptaviitfaii.  mantrokta^ataudanadevatyam.  dnustubham  : i.  tristubh  ; 12. 
pathydpankti  ; 2j.  dvyumiggarbhd  ' nustubh  ; 26.  y-p.  brhatyanustubtisniggarbha  jagati ; 
27.  y-p.  atijdgatdtmstnbgarbhd  fakvariP\ 

Found  also  in  Paipp.  xvi.  The  hymn  (vs.  i)  is  quoted  in  Kauq.  65.  r to  accompany 
the  closing  of  the  mouth  of  a victim,  and  some  of  the  verses  (1-3,  26,  27)  in  other 
neighboring  parts  of  the  sutra.  In  Vait.  is  used  a single  verse  (26). 

Translated:  Ludwig,  p.  270  (in  great  part)  ; Henry,  32,  83  ; Griffith,  ii.  42. 

1.  Fasten  thou  up  the  mouths  of  the  mischief-making  LonesJ  ; bring 
(arpay-)  this  thunderbolt  upon  our  rivals ; given  by  Indra,  first,  with  a 
hundred  rice-dishes,  cousin-slaying,  the  success  i^gdtu)  of  the  sacrificer. 

It  is  a cow  (f.)  accompanied  by  a whole  hundred  of  odattas  or  offerings  of  boiled 
rice,  that  is  here  the  subject ; we  had  in  various  places  above  a goat  (m.)  with  five  such 
additions.  Ppp.  reads  in  d yajamdndya.  The  Anukr.  does  not  heed  that  the  third 
pada  is  jagati. 

2.  Be  thy  skin  the  sacrificial  hearth,  [be]  the  hairs  which  [are]  thine 
the  barhis ; this  rein  (raqand)  hath  seized  thee;  let  this  pressing-stone 
dance  over  thee. 

The  parts  of  this  and  the  preceding  verse  are  prescribed  in  Kauc.  65.  1-3  to  be  used 
to  accompany  certain  sacrificial  acts  to  which  they  are  adapted. 

3.  Be  thy  tail-tuft  the  sprinklers  ; let  thy  tongue  do  the  cleansing, 
O inviolable  one ; do  thou,  having  become  clean,  fit  for  sacrifice,  go  on 
to  heaven,  O thou  of  the  hundred  rice-dishes. 

The  form  balds  (which  Ppp.  also  reads)  [as  against  valds\  is  vouched  for  ^incident- 
allyj  by  the  comm,  to  Prat.  i.  66  |_in  its  discussion  of  the  exchange  of  r and  /J.  The 
verse  is  quoted  in  Kauq.  65.  9.  Sam  mdrstit  = ‘ serve  as  sammdrjana.' 

4.  Whoso  cooks  her  of  the  hundred  rice-dishes,  he  is  adapted  to  the 
fulfilment  of  wishes ; for  all  his  priests  {rtvij),  being  gratified,  go  as  they 
should. 

All  the  satnhitd-m%%.  read  in  c asya  rtv-. 

5.  He  ascends  the  heavenly  road  {svargd).,  where  is  yon  triple  heaven 
of  the  heaven  (div),  who,  making  [her]  cake-naveled,  gives  her  of  the 
hundred  rice-dishes. 

The  meaning  and  connection  of  c are  not  very  clear.  Ludwig  renders  “ and  makes 
her  the  middle  point  of  the  apiipa,"  which  is  against  the  accent;  probably  ‘adding 
cakes  numerous  enough  to  cover  her.’  [Is  it  not  virtually  equivalent  to  ‘ putting  a cake 
on  her  navel,’  as  preparatory  to  sacrificing  her?J  Ppp.  has  hiranyajyotisam  instead  of 
apiipanabhim  (cf.  the  next  verse).  The  resolution  /crtu-a,  necessary  to  make  the  verse 
a regular  anustubh,  is  rather  harsh. 


603  translation  and  notes,  book  X.  -X.  9 

6.  He  obtains  those  worlds,  [those]  which  are  heavenly  and  |_thoseJ 
which  are  earthly,  who,  having  made  [her]  lighted  with  gold,  gives  her  of 
the  hundred  rice-dishes. 

Ppp.  reads  for  b yesa  devas  samdsate,  and  has  apupandbhim  here  in  c,  instead  of 
in  5 c. 

7.  What  people  are  thy  quellers,  O heavenly  one  [f.J,  and  what  thy 
cookers,  they  shall  all  guard  thee : be  not  afraid  of  them,  thou  of  the 
hundred  rice-dishes. 

Ppp.  puts  this  verse  before  our  5. 

8.  The  Vasus  shall  guard  thee  on  the  right,  thee  the  Maruts  on  the 
left  {uttardt),  the  Adityas  behind ; do  thou  run  beyond  the  Agnishtoma. 

That  is,  probably,  exceed  or  surpass  even  this  important  ceremony. 

9.  The  gods,  the  Fathers,  men  {manusyd),  and  they  that  are  Gan- 
dharvas-and-Apsarases  — they  shall  all  guard  thee ; do  thou  run  beyond 
the  over-night  sacrifice  (atirdtra). 

Ppp.  reads  gandharvapsaraso  deva  rudrangirasas  tvd.  |_Cf.  note  to  vs.  8. J 

10.  He  obtains  the  atmosphere,  the  sky,  the  earth,  the  Adityas,  the 
Maruts,  the  quarters,  all  worlds,  who  gives  her  of  the  hundred  rice-dishes. 

11.  Sprinkling  forth  ghee,  well-portioned,  the  divine  one  will  go  to 
the  gods ; hurt  not  him  who  cooks  thee,  O inviolable  one ; go  on  to 
heaven,  O thou  of  the  hundred  rice-dishes. 

Ppp.  reads  in  b devan  devt. 

12.  The  gods  that  are  stationed  {-sad)  in  the  sky,  and  that  are 
stationed  in  the  atmosphere,  and  these  that  are  upon  the  earth  — to 
them  do  thou  always  yield  {dn/i)  milk,  butter,  also  honey. 

Several  of  the  mss.,  with  a carelessness  common  in  such  cases,  read  dhuksa  in  d. 
V\’e  have  to  resolve  deva-d  in  a,  in  order  to  make  a normal  pada.  Ppp.  rectifies  the 
meter  of  a by  reading  instead  pitaras  for  devds.  LPpp.  combines  -sado  'ntar-  in  a-b.  J 

13.  What  head  is  thine,  what  mouth  is  thine,  what  ears  and  what  jaws 
are  thine  — let  them  yield  to  thy  giver  curd,  milk,  butter,  also  honey. 

Ppp.  reads  te  qrtige  for  second  half  of  a,  and  so  for  second  part  of  b ydu  ca  te 
aksdu  |_cf.  vs.  14J. 

14.  What  lips  are  thine,  what  nostrils,  what  horns,  and  what  thine 
eyes  — let  them  yield  etc.  etc. 

Ppp.  reads  instead  te  mukhath  yd  te  jihvd  ye  dantdya  ca  te  hand. 

15.  What  lungs  are  thine,  what  heart,  the  purltdt  with  the  throat  — 
let  them  yield  etc.  etc. 

yds  at  the  beginning  is  emended  from  ydt,  which  all  the  mss.  [_both  W’s  and  SPP’sJ 
read. 


X.  9-  BOOK  X.  THE  ATHARVA-VEDA-SAMHITA.  604 

16.  What  liver  is  thine,  what  two  mdtasnds,  what  entrail,  and  what 
thine  intestines  — let  them  yield  etc.  etc. 

Ppp.  reads  in  \i  ya  ”ntrani. 

17.  What pld^i  is  thine,  what  rectum  {} vanist/m),  what  (two)  paunches, 
and  what  thy  skin  — ^^let  them  yield  etc.  etc. 

18.  What  marrow  is  thine,  what  bone,  what  flesh,  and  what  blood  — 
let  them  yield  etc.  etc. 

Ppp.  reads  in  a.yany  asthlni,  thus  rectifying  the  meter.  The  Anukr.  does  not  notice 
the  lacking  syllable  in  the  pada.  Yds  at  the  beginning  is  again  emendation  for  the yd^ 
of  all  the  mss.  |_both  W’s  and  SPP’sJ. 

19.  What  fore-legs  (bdhii)  are  thine,  what  shanks  (dosd?t),  what  shoul- 
ders \_dhsa\,  and  what  thy  hump  — let  them  yield  etc.  etc. 

Ppp.  reads,  after  bdhii,  ydu  te  atisdu  diiha7iaTh  yd  ca  etc. 

20.  What  neck-bones  [grivd)  are  thine,  what  shoulder-bones  [skaftd/id^, 
what  side-bones  {prsti),  and  what  ribs  {^pdrqti)  — let  them  yield  etc.  etc. 

The  Anukr.  does  not  notice  the  lacking  syllable  in  a. 

21.  What  thighs  are  thine,  knee-joints,  what  hips,  and  what  thy  rump 
— let  them  yield  etc.  etc. 

22.  What  tail  is  thine,  what  thy  tail-tuft,  what  udder,  and  what  thy 
teats  — let  them  yield  etc.  etc. 

23.  What  hind-thighs  are  thine,  what  dew-claws,  [what]  pasterns 
{rchdrci),  and  what  thy  hoofs  — let  them  yield  etc.  etc. 

One  of  our  mss.  (O.)  reads  in  b rtsdras,  and  Ppp.  supports  it  by  giving  krtsards. 

|_The  reading  risdrds  seems  to  be  supported  by  E.  as  well  as  by  O.  and  Ppp.  Its 
phonetic  relation  to  rcchdras  resembles  that  of  Pali  ucchddana,  jighacchd,  blbhaccha 
to  Skt.  utsddafia,  jighatsd,  bibhatsa  (Kuhn,  Pdli-gram.,  p.  52,  gives  kucchd  = kutsd, 
vaccha  — vatsa').  Unless  I err,  our  vulgate  text  here  shows  a Prakritism  such  as  we 
have  good  right  to  assume  also  at  iii.  12.4,  in  case  of  the  much-discussed  ucchdntu, 
which  may  be  a mere  vernacularized  rendering  of  uksdntu  (cf.  tacchaka  = taksaka, 
Kuhn,  l.c.).J 

24.  What  hide  is  thine,  O thou  6f  the  hundred  rice-dishes,  what  hairs, 
O inviolable  one  — let  them  yield  etc.  etc. 

25.  Let  thy  two  breasts  (krodd)  be  sacrificial  cakes,  smeared  over  with 
sacrificial  butter ; having  made  them  wings,  O divine  one,  do  thou  carry 
him  who  cooks  thee  to  heaven  {div). 

The  Anukr.  very  strangely  ignores  the  two  resolutions  in  b and  c,  and  reckons  the 
padas  as  7 syllables  each. 

26.  What  in  the  mortar,  on  the  pestle,  and  on  the  hide,  or  what  rice-grain, 
[what]  kernel  in  the  winnowing-basket,  or  what  the  wind,  Matari^van, 
blowing  (/«),  shook  {math)  — let  Agni  as  hdtar  make  that  well-offered. 


6o5 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  lO 


It  is  very  much  out  of  place  to  reckon  five  padas  (12  + 9:8  + 7+11  =47)  in  this 
verse ; but  the  paJa-ms.  supports  the  Anukr.,  by  making  a mark  of  pada-division  after 
matarlqva  j evidently  either  this  word  or  pdvamanas  (rather  the  former)  is  an  intrusion 
in  c.  |_The  last  pada  we  had  as  vi.  71.  1 d.J  The  verse  is  quoted  in  Vait.  4.9;  also 
(with  vi.  122,  123)  in  Kau^.63.29,  to  accompany  the  closing  libations.  Ppp.  reads  in 
\iye  va  qurpe  tandulas  kanah. 

27.  The  heavenly  waters,  rich  in  honey,  dripping  with  ghee,  I seat  in 
separate  succession  in  the  hands  of  the  priests  (brahman) ; with  what  desire 
I now  pour  you  on,  let  all  that  fall  to  my  lot  ; may  we  be  lords  of  wealth. 

Ppp.  begins  a with  imd  dpo  madh-,  and  c with  yatkdme  'dam.  Compare  the  verses 
vi.  122.  5 and  xi.  1.27,  which  are  in  part  coincident  with  this  ; |_also  MGS.  i.  5.4  and 
Index  under  devir  Spo\.  The  verse  (rather  than  i.  4.  3,  which  has  the  same  pratlkd) 
is  quoted  in  Kau5.65.8,  to  accompany  the  setting  of  water  pots.  The  metrical  defini- 
tion of  the  Anukr.  suits  well  enough. 

[_The  quoted  Anukr.  says  “ aghayatdm  ” : cf.  vs.  i.J 

10.  Extolling  the  cow  (vaca). 

\Ka^yapa.  — catustrinfat.  maniroktava^ddevatyam.  dnustubham  : i.  kakummatl ; y.  skan- 
dhogrivdbrhati ; 6,  8,  10.  virdj ; 2j.  brhatl ; 24.  uparistddbrhati ; 26.  dstdrapankti ; 
2J.  fankuniati  ; 2g.  y-p.  virdd gdyatrl ; jl.  usniggarbhd  ; J2.  virdt  pathydbrhatJi\ 

Found  also  in  Paipp.  xvi.  |_with  the  verse-sequence  15  a,  b,  14  c,  d,  13,  14  a,  b,  15  c,  d, 
17,  16,  18  ; vs.  3 is  lacking J.  Not  noticed  in  Vait.,  and  only  once  in  Kaug.,  at  66.  20, 
where  vs.  i (or  the  hymn  Lrather  the  hymnj)  is  used,  with  xii.  4,  to  accompany  the 
sprinkling  of  an  offered  cow. 

Translated:  Ludwig,  p.  534;  Deussen,  Geschichte,  i.  1.234  (cf.  p.  230!.,  233  f.)  ; 
Henr)',  35,  85  ; Griffith,  ii.  45. 

1.  Homage  to  thee  while  being  born,  homage  also  to  thee  when  born  ; 
to  thy  tail-tuft,  hoofs,  form,  O inviolable  one,  be  homage. 

The  Anukr.  chooses  to  reject  the  common  resolution  -bhi-as  (twice)  in  c. 

2.  Whoso  may  know  the  seven  advances  Qpravdt),  [and]  may  know 
the  seven  distances,  whoso  may  know  the  head  of  the  sacrifice  — he  may 
accept  the  cow  {va^d). 

Ppp.  reads  in  b veda  instead  of  vidyat.  The  verse  is  quoted  hy  pratlka  in  GB. 
i.  2.  16. 

3.  I know  the  seven  advances,  I know  the  seven  distances  ; I know 
the  head  of  the  sacrifice,  and  the  outlooking  soma  in  her. 

This  verse,  with  a part  of  the  preceding  one,  is  wanting  in  Ppp.  f_^sydm,  sc. 
vafdydm.J 

4.  By  whom  the  sky,  by  whom  the  earth,  by  whom  these  waters  are 
guarded  — the  cow,  of  a thousand  streams  {-dhdra),  we  address  with  wor- 
ship (prdhman). 

We  need  to  resolve  -dkara-am  in  c in  order  to  make  out  the  full  pada  which  the 
Anukr.  assumes. 


X.  lO- 


BOOK  X.  THE  ATHARVA-VEDA-SAJHHITA. 


606 


5.  A hundred  metal  dishes  {kahsd),  a hundred  milkers,  a hundred 
guardians,  upon  the  back  of  her ; the  gods  that  breathe  in  her,  they 
know  the  cow  singly. 

The  verse  (9  + 1 1 : 8 + 8 = 36)  is  a brhati  in  number  of  syllables  only. 

6.  Having  the  sacrifice  for  feet,  cheer  (ird-)  for  milk,  svadhd  for 
breath,  being  mahilukd,  the  cow,  having  Parjanya  for  spouse,  goes  unto 
the  gods  with  worship  (brdhman). 

Ppp.  reads  for  a,  b yajtiapatir  aksirat  svadhaprana  mahilokah,  which  does  not 
solve  the  problem  of  the  obscure  word  inahiluka  (found  nowhere  else).  There  is  no 
need  of  calling  the  verse  viraj. 

7.  After  thee  entered  Agni,  after  thee  Soma,  O cow ; thine  udder,  O 
excellent  one,  is  Parjanya ; the  lightnings  are  thy  teats,  O cow. 

8.  The  waters  thou  yieldest  {diih)  first,  the  cultivated  fields  after,  O 
cow ; thou  yieldest  kingdom  third,  food,  milk,  O cow. 

The  permissible  resolution  rds-tr-dm  in  c would  obviate  the  necessity  of  reckoning 
the  verse  as  viraj.  Ppp.  combines  in  b urvard  'para. 

9.  When,  called  by  the  Adityas,  thou  didst  approach,  O righteous  one, 
Indra  made  thee  drink  a thousand  vessels  {pdtra)  of  soma,  O cow. 

By  a notable  inconsistency,  the  Anukr.  reckons  this  verse  as  a complete  anustubh, 
although  it  requires,  to  make  it  such,  precisely  the  same  resolution  {pa-tr-dn)  as  vs.  8. 

10.  When  thou  didst  go  following  {ativdnc)  Indra,  then  the  bull  called 
thee;  therefore  the  Vritra-slayer,  angry,  took  thy  milk  {pdyas),  milk 
iksird),  O cow. 

All  the  samhitd-ms,s.  accent  in  b -bhd  'hvayat,  and  one  pada-ms.  (D.)  has  accordingly 
dhvayat.  In  like  manner,  all  save  R.p.m.  have  kruddhd  'kar-  in  d.  In  both  cases  our 
edition  emends  to  In  this  verse  also  (as  in  6,  8)  the  designation  virdj  \%  uncalled- 
for.  Ppp.  reads  tiviici  in  a,  and  dd  vrsabho  in  b. 

11.  When  the  lord  of  riches,  angry,  took  thy  milk,  O cow,  then  this 
the  firmament  (iidka)  now  keeps  {raks)  in  three  vessels. 

Ppp.  reads,  in  a-b,  -patih  kslraiii  dehi  bharad  va{e. 

12.  In  three  vessels  the  heavenly  cow  took  that  soma,  where  Athar- 
van,  consecrated,  sat  on  a golden  barhis. 

Ppp.  reads  hitam  for  tarn  in  a,  and  ddyevy  abharad  in  b. 

13.  Since  she  has  united  (sam-gam)  with  soma,  and  with  all  that  has 
feet,  the  cow  has  stood  upon  the  ocean,  together  with  the  Gandharvas, 
the  kalis. 

Before  this  verse,  Ppp.  sets  one  made  up  of  our  15  a,  b and  14  c,  d.  /’artVi-text  in  c 
ddhi : asthdt.  |_As  to  kali,  cf.  Bergaigne,  Rel.  Vdd.  ii.  482.J  (_For  dgata,  see  Gram. 
§ H34  b.J 


6o7 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  lO 


14.  Since  she  has  united  with  the  wind,  and  with  all  winged  ones,  the 
cow  danced  forth  in  the  ocean,  bearing  the  verses,  the  chants. 

Ppp.  combines  (as  above  noted)  our  15  a,  b and  14  c,  d,  and  then  again  our  14  a,  b 
and  1 5 c,  d,  without  other  variant. 

15.  Since  she  has  united  with  the  sun,  and  with  all  sight,  the  cow  has 
overlooked  the  ocean,  bearing  excellent  lights. 

Some  of  the  mss.  (P.M.E.)  read  in  c aty  aksad  (K.  aksyad'). 

16.  As,  O righteous  one,  thou  didst  stand  decked  (abhi-vr)  with  gold, 
the  ocean,  having  become  a horse,  mounted  (adhi-skand)  thee,  O cow. 

Ppp.  puts  this  verse  after  our  17. 

17.  There  the  excellent  ones  united,  the  cow,  the  directress,  also  the 
svadhd,  where  Atharvan,  consecrated,  sat  on  a golden  barhis. 

The  second  half-verse  is  identical  with  12  c,  d above.  Ppp.  reads  in  & gachatitt. 

18.  The  co\V  is  mother  of  the  noble  (rdjanya),  the  cow  thy  mother,  O 
svadhd;  from  the  cow  was  born  the  weapon ; from  it  was  born  intent 
(citid). 

The  translation  implies  the  obvious  emendation  of  yajhi  in  c to  jajhe,  as  at  iv.  24.  6 
|_see  note  thereto J. 

19.  The  globule  (bindii)  went  {car)  up  aloft,  out  of  the  summit 
{kdkuda)  of  the  brahman;  thence  wast  thou  born,  O cow  ; thence  was  the 
invoker  born. 

20.  From  thy  mouth  came  {bhu)  the  songs  {gdthd),  from  thy  nape- 
bones,  O cow,  [came]  force ; from  thy  belly  {? pdjasya)  was  born  the  sacri- 
fice, from  thy  teats  the  rays. 

Ppp.  reads  in  a bhavanti  for  abhavan. 

21.  From  thy  (two)  fore-legs  {Irma)  motion  {dyana)  was  born,  and 
from  thy  thighs  {sdkthi),  O cow ; from  thine  entrails  were  born  eaters 
{atird),  out  from  thy  belly  (uddra)  the  plants. 

Ppp.  reads  at  the  beginning  ayurmabhyam,  and  in  c yatr a jajhire.  [For  air  as,  cf. 
note  to  i.  7.  3.J 

22.  When  {ydt),  O cow,  thou  didst  enter  along  the  belly  of  Varuna, 
thence  the  priest  {brahman)  called  thee  up ; for  he  knew  thy  guidance 
iiietrd). 

23.  All  trembled  at  the  embryo,  while  being  born,  of  her  who  gives  not 
birth  (^.asusti) ; for  “the  cow  hath  given  birth,”  they  say  of  her;  shaped 
(m.)  by  charms  (brahman)  ; for  it  is  her  connection. 

Much  here  is  obscure  and  doubtful.  Asiisu  (not  divided  in  p.)  ought,  by  its  accent, 
to  be  asti-su  ‘giving  birth  to  one  who  does  not  herself  give  birth’  [Gram.  § 1147  cj. 
The  connection  of  klptds  with  vaqa  is  strange ; the  former  belongs  probably  to 


X.  lO- 


BOOK  X.  THE  ATHARVA-VEDA-SAMHITA. 


608 


gdrbhas  understood.  The  accent  of  ahtis  indicates  that  /^/ belongs  with  it,  and  not  with 
sasuva.  The  name  vaga  used  for  the  cow  throughout  the  hymn  implies  non-pregnancy. 
Ppp.  reads  at  the  end  brahmand  klpta  |_R’s  Collation  spells  it  klipta\  uta  bandhur 
asydt.  |_The  verse  may  be  counted  as  36  syllables ; but  the  nearest  approach  to  a 
natural  scansion  would  seem  to  be  8 -f  8 ; 1 1 {tadm)  -f  i i.J  [^I  will  not  attempt  to  revise 
W’s  treatment  of  this  verse.  Griffith  and  the  other  translators  may  be  consulted. J 

24.  One  combines  (sam-srj)  the  fighters  who  alone  is  in  control 
{vagm)  of  her;  the  sacrifices  became  energies  (1  tdi'as)\  the  cow  became 
the  eye  of  energies. 

The  Anukr.  should  have  qualified  the  name  of  this  brhati  by  adding  virdj. 
Ppp.  combines  at  the  beginning  yud/ie  'kas  s-. 

25.  The  cow  accepted  the  sacrifice ; the  cow  sustained  the  sun  ; within 
the  cow  entered  the  rice-dish  together  with  the  priest  [brahman). 

Ppp.  rends  yajnam  instead  of  siiryam  in  b.  All  the  mss.  have  brahmdnd. 

26.  The  cow  they  call  immortality  [amrta) ; the  cow  they  worship  [upa-ds) 
as  death ; the  cow  became  this  all  — gods,  men,  Asuras,  Fathers,  seers. 

Ppp.  reads  dhur  amrtam  in  a.  The  definition  of  the  meter  by  the  Anukr.  is  bad  ; 
it  Lseems  to  be  8 -1-  8 : 8 -f  14J. 

27.  Whoso  knoweth  thus,  he  may  accept  the  cow ; for  so  doth  the  all- 
footed  sacrifice  yield  milk  [duh)  to  the  giver,  unresisting. 

28.  Three  tongues  glisten  [didi)  within  the  mouth  of  Varuna  ; of  these, 
the  one  that  shines  [raj)  in  the  middle  is  the  cow,  hard  of  acceptance. 

The  mss.,  as  is  usual  in  such  cases,  are  divided  between  dtihpr-  and  duspr-  in  d. 

29.  The  seed  of  the  cow  was  quartered  : the  waters  a quarter,  the 
amrta  a quarter,  the  sacrifice  a quarter,  the  domestic  animals  a quarter. 

30.  The  cow  [is]  the  sky,  the  cow  the  earth,  the  cow  Vishnu,  Praja- 
pati ; the  yield  [dugdhd)  of  the  cow  did  the  Perfectibles  [sadhyd)  and 
they  who  are  Vasus  drink. 

31.  Having  drunk  the  yield  of  the  cow,  the  Perfectibles  and  they  who 
are  Vasus  — they  verily  worship  the  milk  [pdyas)  of  her  at  the  summit 
of  the  ruddy  one. 

Ppp.  reads  ime  instead  of  te  vdi  at  beginning  of  c.  The  definition  of  the  meter  by 
the  Anukr.  is  bad,  the  verse  being,  by  usual  and  easy  resolutions,  a regular  anustubh. 

32.  Some  milk  her  for  soma;  some  worship  ghee;  they  who  gave  the 
cow  to  the  one  knowing  thus  are  gone  to  the  triple  heaven  of  the  heaven. 

The  pada-mss.,  by  an  absurd  blunder,  read before  evdw  inio  ydh  instead  oi  yd. 
It  is  apparently  the  intrusion  of  vagam  into  c that  makes  the  meter  irregular.  [Padas 
a,  b are  a reminiscence  of  RV.  X.  154.  i (=  AV.  xviii.  2.  14). J 

33.  Having  given  the  cow  to  the  Brahmans,  one  attains  all  worlds;  for 
righteousness  is  set  in  her,  also  brdhmau,  likewise  penance. 

Ppp.  reads  in  a vagd  dattvd  brdh-,  and  in  c dhitam  instead  of  drpitam. 


6og 


TRANSLATION  AND  NOTES.  BOOK  X. 


-X.  10 


34.  On  the  cow  the  gods  subsist ; on  the  cow,  men  also  ; the  cow 
became  this  all,  so  far  as  the  sun  looks  abroad. 

The  Anukr.  takes  no  notice  of  the  redundant  syllable  in  a (read,  by  irregular  com- 
bination, devd  'pa). 

[Here  ends  the  fifth  antn'Ska,  with  2 hymns  and  61  verses.  The  quoted  Anukr. 
says,  referring  to  this  last  hymn,  catasrah  (i.e.  4 over  30). J 
|_One  ms.  (P.)  sums  up  the  verses  aright  as  3S0.J 
LHere  ends  the  twenty-third prapathaka.\ 


Book  XL 


[This  eleventh  book  is  the  fourth  book  of  the  second  grand 
division  of  the  Atharvan  collection.  As  to  the  general  make-up 
of  the  books  of  this  division,  see  page  471.  The  Old  Anu- 
kramanl  describes  the  length  of  hymns  6 and  8 by  stating  the 
excess  of  each  over  20  verses.  All  of  the  book  except  hymns 

3 and  8 has  been  translated  by  Bloomfield  in  Sacred  Books  of 
the  East,  vol.  xlii. ; and  all  of  it  by  Victor  Henry,  Les  Livres 
X,  XI  et  XII  de  V A tharva-v'eda  traduits  et  commentes,  Paris,  1896. 
Here  again  we  have  the  bhdsja  for  the  entire  book.J 

LThe  ritual  uses  of  this  book  are  confined  for  the  most  part  to 
the  first  hymn,  nearly  every  verse  of  which  is  quoted  in  Kau9ika 
60-63  65  in  connection  with  the  details  of  the  sava  sacrifice. 

Of  the  other  nine  hymns  only  sporadic  citations  are  made  by 
Kaugika;  and  in  the  Vaitana,  only  a single  quotation  (of  2.1)  is 
made  out  of  the  whole  book.J 

LParyaya-hymns : for  details  respecting  them,  see  pages  471-2. 
parydya-\c^mn  of  this  book  is  hymn  3,  with  parydyas.\ 

LDiscrepancies  of  hymn-numeration,  as  between  the  two  editions,  in 
so  far  as  they  are  occasioned  by  the  counting  of  each  parydya 
as  a separate  hymn  by  the  Bombay  edition.  The  matter  is  dis- 
cussed at  this  place  because  it  is  in  this  book,  page  625,  that 
Whitney  has  condemned  the  procedure  of  the  Bombay  edition. 
The  facts  are  as  follows  :J  See  p.  cxxxiv  and  p.  1013.J 

[_In  book  viii.,  the  Bombay  edition,  counting  separately  each  of  the  6 parydyas  of 
our  last  hymn  (h.  lo),  makes  for  that  book  a total  of  15  hymns;  but,  since  the  dis- 
crepancy is  confined  to  our  last  hymn,  the  plus  of  5 does  not  affect  the  numeration  of 
the  preceding  9.J 

[In  book  ix.,  the  Bombay  edition,  counting  separately  each  of  the  6 parydyas  of  our 
hymn  6 (its  6-1 1),  has  a plus  of  5 for  our  h.  7 (its  12)  and  the  following.  Our  h.  7 is 
also  a parydya-'nymx\  ; but  since  it  has  but  i parydya,  the  plus  remains  a constant  from 
our  h.  7 to  the  end.  The  total  is  again  15.J 

[_In  book  X.  there  is  no  parydya-\\yrsm  to  affect  the  numeration. J 

|_In  book  xi.,  the  Bombay  edition,  counting  the  3 patydyas  of  our  hymn  3 as  its  3 and 

4 and  s,  has  a plus  of  2 for  our  4 (its  6)  and  the  following.  Its  total  is  therefore  12.J 


TRANSLATION  AND  NOTES.  BOOK  XL 


6l  I 

|_In  book  xii.,  the  Bombay  edition,  counting  separately  each  of  the  7 paryiiyas  of 
our  last  hymn  (h.  5),  makes  for  that  book  a total  of  ii  hymns;  but,  since  the  dis- 
crepancy is  confined  to  our  last  hymn,  the  plus  of  6 does  not  affect  the  numeration  of 
the  preceding  4.J 

[In  book  xiii.,  the  Bombay  edition,  counting  separately  each  of  the  6 paryayas  of 
our  last  hymn  (h.4),  makes  for  that  book  a total  of  9 hymns;  but  the  discrepancy  is 
confined  to  our  last  hymn  (as  in  books  viii.  and  xii.),  and  the  plus  of  5 does  not  affect 
the  numeration  of  the  preceding  3.J 

[_Book  xiv.  contains  no  parydya-hymn.  Books  xv.  and  xvi.  consist  wholly  of  paryayas, 
the  former  of  18  and  the  latter  of  9,  and  there  is  accordingly  no  practical  discrepancy 
between  the  two  editions. J 

|_In  his  Critical  Notice  (prefixed  to  vol.  i.),  pages  19-23,  S.  P.  Pandit  rests  his  pro- 
cedure in  this  matter  of  numeration  upon  the  authority  of  the  Major  Anukr.  and  of  the 
Minor  or  Old  Anukr.  (^Pancapatalikd)  : see  especially  his  page  23,  end.  His  citations 
undoubtedly  prove  the  right  of  each  parydya  to  be  presented  separately,  and  they  are 
so  presented  in  the  Berlin  edition.  But  the  mss.,  in  numbering  the  verses  of  each 
parydya,  begin  anew  each  time  with  i ; perhaps  this  is  required  by  the  prescription  of 
the  Old  Anukr.  (Critical  Notice,  p.  23),  parydyesv  avasdndndm  rgbhis  (tdyo  vidhir 
bhavet.  Accordingly,  R.  and  W.  may  be  wrong  in  numbering  the  verses  of  a group  of 
parydyas  continuously  (see  above,  p.  472,  top).  But  I am  not  sure  that  independent 
verse-numbering  for  each  parydya  forbids  the  grouping  of  several  related  parydyas  into 
one  siikta.  This  is  the  real  point  at  issue  between  the  two  editions  and  I will  not  try 
to  decide  it.J 

|_I  will  say,  however,  that  the  uniformity  of  structure  in  books  viii.-xi.  as  books  of 
ten  hymns  each  (see  p.  471),  which  uniformity  results  from  counting  the  parydyas  in 
groups,  seems  to  support  the  procedure  of  R.  and  W.  Moreover,  as  W.  says  (p.  472, 
top),  the  parydyas  of  a given  group  taken  together  do  “evidently  constitute  each 
|_groupJ  a whole  ” ; and  he  is  borne  out  by  the  comm,  (at  vol.  iii.,  p.  56“^),  who  speaks 
of  the  “rice-dish-triad,”  our  xi.  3,  as  constituting  one  “subject-matter-hymn”  {artha- 
sukta : but  not  in  its  narrower  technical  sense). — It  may  be  added  that  the  Major 
Anukr.,  at  the  end  of  its  7th  patala  and  of  its  treatment  of  our  book  xi.,  says  evam  sat- 
irin^ad  arthasuktdni : that  is  right;  for  books  viii.-xi.  have,  according  to  the  Berlin 
count,  (4x10  hymns  =)  40  hymns,  of  which  4 hymns  (our  viii.  10,  ix.  6,  ix.  7,  and  xi.  3) 
are  parydya-suktas,  lea\nng  36  artha-sfikias . But  this  does  not  prove  that  our  4 
parydya-sukias  should  not  be  counted  as  16  (cf.  p.  471,  end).J 

|_The  anuvdka-d\\\&\on  of  the  book  (as  is  explained  on  page  472)  is  into  five  ami- 
vdkas  of  two  hymns  each.  The  “ decad  ’’-division  likewise  is  as  described  on  page  472. 
A tabular  conspectus  for  book  xi.  follows  : 

Anuvakas  1234  5 

Hymns  i 234  5678  9 10 

Verses  37  31  56T  26  26  23  27  34  26  27 

Decad-div.  lo-f-io-t-io-j-/  lo+io+n  3P  io+io-f-6  xo-f-io-f6  io-f.13  10-1-10+7  10+10+14  10+10  + 6 10  + 10+7 

Here  ^ means  “ paragraph  of  a parydya  ” (such  as  is  numbered  as  a “ verse  ” in  the 
Berlin  edition)  and  p means  '■'•parydya''  The  last  line  shows  the  “ decad  ’’-division. 
Of  these  “decads,”  anuvdkas  i,  2,  3,  4,  and  5 contain  respectively  7,  3,  5,  6,  and  6 (in 
all,  27  “decads”)  ; while  anuvdka  2 has  3 parydyas.  The  sum  is  27  " decad"-suktas 
and  3 parydya-suktas  or  30  suktas.] 


XI.  I — 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


6i2 


I.  Accompanying  a rice-dish  offering. 

\Brahman. — saptatrinfai.  brahmdiidanikam.  trdi  stub  ham  : /.  aitustubgarbhd  bhurik  pankti  ; 
2.  brhatlgarbhd  virdj ; j.  4-p.  (dkvaragarbhd  jagati;  4.  bhurij ; j.  brhatJgarbhd  virdj ; 
6.  usnih  ; 8.  virddgdyatri ; 9.  fdkvardtijdgatagarbhd  jagati ; 10.  virdt  purotijagatl  virdd- 
jagati ; Ji.  jagati  ; /j,  16.  bhurij  ; 77.  virdd  jagati ; 18.  atijdgatagarbhd  pardtijdgatd  virdd 
atijagati ; 20.  atijdgatagarbhd  para^dkvard  4p.  bhurig  jagati;  21,  24-26,  2g.  virddjagati 
(2g.  bhurij');  2J.  atijdgatagarbhd  jagati ; ji.  bhurij  ; gg.  4-p.  kakummaty  usnih  ; gb.puro- 
virdd  vydghrddigv  avagantavyd*  ; J7.  virdd  jagati.~\ 

|_Verse  35  is  prose. J Found  also  in  Paipp.  xvi.  (in  the  verse-order  i-io,  12,  ii,  13- 
18,  22,  19,  20,  21,  23-37).  Nearly  every  verse  of  the  hymn  is  quoted  in  Kau9.  60-63 
and  65  in  connection  with  the  description  of  the  sava  offerings  ; |_see  Bloomfield,  page 
610  and  the  following  for  details  so  far  as  they  are  helpful  J.  |_Citations  in  other  parts 
of  Kaug.  are  noted  under  the  verses.  The  hymn  is  not  noticed  by  Vait. : see  page  610.J 
*[_This  curious  addition  to  the  Anukr.,  vyaghradisv  avagantavyd,  recurs  in  the  Anukr’s 
treatment  of  xiv.  i . 60  and  of  the  c of  xv.  5.  1-7.  See  note  to  xv.  5.  7.  J 

Translated  : Henry,  97,  133  ; Griffith,  ii.  51  ; Bloomfield,  179,  610. 

1.  O Agni,  be  thou  born  ; Aditi  here,  suppliant,  cooks  a brahmdn-r\ce- 
dish,  desiring  sons  ; the  seven  seers,  being-makers  — let  them  churn  thee 
here  together  with  progeny. 

Aditi’s  cooking  of  a rice-dish  in  order  to  obtain  progeny  is  repeatedly  referred  to 
in  the  Brahmanas  — probably  by  way  of  echo  of  this  verse:  compare  TS.  vi.  5.6'; 
TB.  i.  I.  9‘  ; K.  vii.  15;  MS.  i.  6.  12  ; |_ii.  i . 1 2 and  referencesj ; [_also  AV.  vi.  81 . 3 J ; 
the  comm,  quotes  the  TS.  passage  in  his  explanation  of  the  verse.  He  defines  a brah- 
maudana  as  brahmane  jagatsrastre  svdhdkdrena  deya  odanah,  and  then  adds  : yad  vd 
brahmdudanasavdkhye  'srnin  karmani  brdhmandndm  bhojandya  bhdgatvena  kalpita 
odano  brahmdudanah. 

2.  Make  ye  smoke,  O ye  bulls,  companions,  ye  that  are  aided  by  the 
unhateful  {}),  unto  speech  ; this  Agni  [is]  fight-overpowering,  having  good 
heroes,  by  whom  the  gods  overpowered  the  barbarians. 

The  second  pada  is  mechanically  rendered,  being  quite  corrupt,  as  appears  |_from 
the  meter  andj  by  comparison  with  the  corresponding  RV.  verse  (iii.  29. 9),  which  reads 
instead  dsred/ianta  itana  vaj'am  dcha.  The  comm,  explains  ddrogh-  as  adrohakdrindm 
sucaritrdndth  yajamdndndm  avitd  raksitd,  as  if  the  pada-rea.ding  were  -avitd  instead 
oi-avitdh.  |_W’s  Collation-book  gwts  -avitdh  as /flrt'a-reading  without  note  of  variant; 
and  this  is  the  reading  also  of  two  or  three  of  SFP’s  mss. ; but  he  admits  -avitd  into 
his  pada-i&xi,  following  one  or  two  mss.J  RV.  begins  also  krndta,  and  has  vrsanam 
for  vrsanas  in  a ; also  devasas  (rectifying  the  meter)  in  d.  All  the  m.ss.  [save  one  or 
twoj  read  asahanta,  unaccented,  in  d,  but  both  editions  make  the  necessary  emendation 
to  dsahanta  — which,  of  course,  RV.  has.  Ppp.  is  corrupt  in  d,  reading  devd  'santa* ; 
after  it  ^atnin.  *[_A  most  interesting  instance  of  haplography  on  the  part  of  the  AV. : 
cf.  note  to  iv.  5.  5.  Note  the  fourfold  occurrence  of  the  sound-combination  ds  within  the 
RV.  pada ; and  that  three  of  these  are  reduced  by  Ppp.  to  one. J 

3.  O Agni,  thou  hast  been  born  unto  great  heroism,  unto  the  cooking 
of  the  brahmdn-ncG-dxsh,  O Jatavedas ; the  seven  seers,  being-makers  — 


6i3 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  I 


they  have  given  thee  birth ; do  thou  confirm  to  this  woman  wealth  with 
all  heroes. 

Ppp.  reads  paktaye  in  b,  combines  saptars-  in  c,  and  has  in  d asme  and  ni yachatam. 

4.  Kindled,  O Agni,  be  thou  kindled  with  kindling  {samidh)  ; mayest 
thou  bring  hither,  knowing,  the  worshipful  gods  ; for  them  cooking  {qrd) 
the  oblation,  O Jatavedas,  make  thou  this  man  to  ascend  to  the  highest 
firmament  (jidkd). 

Ppp.  reads  in  b vii^va  devan.  In  a,  the  comm,  has  samiddhah  sa  for  sdm  idhyasva. 
[For  d.  cf.  i.  9.  2,  4 ; vi.  63.  3.J 

5.  Threefold  is  set  down  the  share  that  is  yours  of  old  — of  gods,  of 
Fathers,  of  mortals;  know  ye  the  portions  {diiga)  •,  I share  them  out  to 
you  ; that  one  that  is  the  gods’  shall  set  this  woman  across. 

That  is  (at  the  end),  as  the  comm,  paraphrases  it,  istaphalasya  param  ga?nayati 
‘bring  her  to  the  further  shore  (the  completion)  of  desired  result.’  Ppp.  reads  jata- 
vedas in  a ioT yak  pura  vah,  inserts  uia  before  tnartyandm  in  b,  and  has  in  d sat  'vam 
for  sa  imam. 

6.  O Agni,  powerful,  overcoming,  thou  overcomest ; put  down  {ni-tibj) 
[our]  hating  rivals ; let  this  measure  {mdtrd),  being  measured,  and  meas- 
ured, make  [thy]  fellows  tribute-bringers  to  thee. 

The  comm,  does  not  trj'  to  give  ny  ubja  a more  distinctive  meaning  than  adhomu- 
khdn  pdtaya  j the  obscure  matrd  he  simply  glosses  by  nir mdtrd  |_as  instrumental  sing, 
masc.  (supplying  iyam  qdld  as  subject)  ; but  the  three  translators  take  it  as  nom.J. 

7.  In  company  with  thy  fellows,  be  thou  united  with  milk ; urge  her 
up  unto  great  heroism  ; ascend  aloft  to  the  summit  (vistdp)  of  the  firma- 
ment (jidka),  which  they  call  by  the  name  heavenly  world. 

Addressed,  according  to  the  comm.,  to  the  sacrificer;  the  Kau^.  (61.20)  makes  it 
accompany  the  pouring  of  rice  into  the  mortar.  The  comm,  explains  ud  ubja  as  ud 
gamaya  umiataqiraskdm  kuru.  Ppp.  reads  sujdtdis  in  a,  and  vistapas  in  c. 

8.  Let  this  great  one  [mahi)  accept  the  hide,  the  divine  earth,  with 
favoring  mind ; then  may  we  go  to  the  world  of  the  well-done. 

This  accompanies,  as  is  plain,  the  spreading-out  of  the  ox-hide  upon  the  ground  (so 
Kaug.  60.  30).  Ppp.  reads  in  b prthivydi,  and,  at  the  end,  sukrtdm  u loku7n.  The 
last  pada  is  the  same  with  vi.  12 1.  i d;  vii.  83.4  d. 

9.  Join  thou  on  the  hide  these  two  allied  stones;  split  apart  the  shoots 
{ah^t't)  successfully  for  the  sacrificer;  smiting  down,  smite  them  that  would 
fight  her;  bearing  up  thy  progeny  aloft,  lift  up. 

The  feminine  participles  in  c,  d indicate  that  the  verse  is  addressed  to  the  wife  of  the 
sacrificer,  though  the  comm,  understands  the  first  half  as  for  the  priest.  Aiiqu  he  regards 
as  applied  by  a figure  to  the  rice,  zsgrdvdtidu  ‘soma-pressing-stones,’  means  mortar  and 
pestle.  ‘ Smite  down  ’ and  ‘ lift  up  ’ are  the  alternate  movements  of  the  pestle,  each 
viewed  as  symbolical.  Ifndm  is  redundant  in  c as  regards  both  meter  and  sense ; 


xi.  I-  BOOK  XI.  THE  ATHARVA-VED A-SAMHITA.  614 

perhaps  it  has  blundered  in  here  out  of  1 1 c.  Ppp-  is  corrupt  in  c and  d,  but  can  be  seen 
to  read  tiddharatiti  in  d.  The  verse  and  its  parts  are  quoted  in  Kau9.  61.  18,  22,  24. 

10.  Seize  in  thy  hand,  O hero,  the  two  joint-acting  (sakrt)  stones ; the 
worshipful  gods  have  come  to  thy  sacrifice ; three  boons,  whichsoever 
thou  choosest  — those  successes  do  I here  make  successful  for  thee. 

The  comm,  and  one  or  two  of  SPP’s  authorities  read  sukftau  in  a (Ppp.  sayuja)  ; 
sakrt  is  not  elsewhere  found  used  as  an  adjective.  Ppp.  further  combines  hasta  d into 
hastd  in  a-b,  and  yajneyd  and  ayiis  in  b.  The  comm,  renders  te  in  b as  if  it  were 
tL  [_The  definition  of  the  Anukr.  may  perhaps  mean  ‘ a jagatl  of  elevens  (^virdd-jagati), 
which  possesses  a thirteen  at  the  beginning,  (and  which  is)  deficient-by-two  (wVa/).’J 

11.  This  [is]  thy  thought  dhiti)  and  this  thy  place  of  birth;  let 
Aditi,  of  hero-sons,  seize  thee ; cleanse  away  them  that  would  fight  her ; 
confirm  to  her  wealth  with  all  heroes. 

Said,  according  to  Kauq.  (61.23),  in  connection  with  taking  up  the  winnowing  fan 
(^drpa').  The  com.m.  explains  dhlti  as  = pdna,  taking  it  from  the  root  dha  ‘ suck.’ 
One  would  like  to  derive  it  from  d/id  ‘ put,’  as  ‘ place  ’ or  something  similar.  Ppp.  reads 
at  the  end  ni y achat. 

12.  Sit  ye  in  the  wooden  blower  {}  upagvasd)  \ be  ye  winnowed,  wor- 
shipful ones,  from  the  husks.  By  fortune  {gri)  may  we  surpass  all  [our] 
equals ; I make  [our]  haters  to  fall  under  foot. 

LThe  second  half-verse  recurs  below,  vs.  21.J  The  majority  of  SPP’s  authorities, 
and  some  of  ours  (P.M.W.O.s.m.R.T.)  read  dhrtivdye  |_Ppp.  druye\  in  a;  also  the 
comm.,  who  explains  it  as  = dhruvdya  sthirdya  satyaphaldya  karmane;  upagvasi 
[_Ppp.  tipasvade ^ he  absurdly  takes  for  a verb : (Jie  tanduld  yupndii)  upa  satnipa 
dqvdsaydmi  prabhutdti  karomi ! |_The  meaning  ‘•das  Blasen,  Luftzug'  is  assigned 
to  it  in  OB.  iii.  257  b.J  |_Ppp.  reads  pddayema  at  the  end  of  d.J  The  verse  accom- 
panies (so  Kauq.  61. 29)  the  operation  of  winnowing.  The  comm,  treats  yajhiydsas  in 
b as  nominative. 

13.  Go  away,  woman;  come  back  quickly;  the  stall  {gosthd)  of  the 
waters  hath  ascended  thee  for  bearing ; seize  then  of  them  [f.J  whichever 
shall  be  worshipful ; having  shared  [them]  out  wisely,  then  leave  the 
others. 

The  comm,  explains  gostha  by  jalardqi;  it  is  rather,  doubtless,  the  vessel  in  which 
the  water  is  brought,  on  the  shoulder  or  head  {adhi-ruh : comm,  girasi  d-ruh).  |_Cf. 
OB.  iii.  261  b.J  The  comm,  reads  dsan  at  end  of  c.  Ppp.  combines  yajtiid  'san  in  c, 
and  in  d reads  inbhajya,  and  hvaylta  for  jahltdt.  SPP.  reads  in  \s  gosthd 'dhy,  with 
the  majority  of  his  authorities. 

14.  These  maidens  (yosii)  have  come,  adorning  themselves;  stand  up, 
woman,  take  hold  of  the  mighty  one  ; well-spoused  with  husband,  pro- 
geny-possessing with  progeny ; to  thee  hath  come  the  sacrifice  ; receive 
thou  the  vessel  (knmbhd). 


6i5 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  I 


The  comm,  explains  the  ‘ maidens  ’ as  the  ‘ water-bringing  women,’  but  they  are  evi- 
dently the  waters  (fern.)  themselves:  compare  vss.  17,  27  below.  The  comm,  reads 
tava  saw,  two  separate  words,  in  b ; [_Roth,  in  his  Notes,  adds  that  Ppp.  reads  ta^’as 
saw  bharasva\\  the  ‘mighty  one’  is  the  ‘vessel’  of  d.  Verses  13-15  are  quoted  in 
Kaug.  (60.  25-29),  but  not  in  natural  sequence  with  the  verses  that  precede  and  follow. 

15.  The  portion  of  refreshment  (tirj)  [is]  set  down  which  [is]  yours  of 
old  ; do  thou,  instructed  by  the  seer,  bring  these  waters  ; let  this  sacrifice 
be  for  you  progress-gaining  {gatu-vid),  refuge-gaining,  progeny-gaining, 
formidable,  cattle-gaining,  hero-gaining. 

‘Thou’  in  b is  fern.,  the  water-bearer,  doubtless,  of  vs.  13.  The  ‘yours’  of  a and 
the  ‘you’  of  d refer  probably  to  those  interested  in  the  ceremony,  though  the  comm, 
understands  the  former  of  the'  waters.  Ppp.  reads  nihatas  in  a,  combines  and  reads 
-sta  'pa  'harai  'tah  in  b,  puts  nathavid  before  gaiuvid  in  c,  ^nd  elides  vo  'stu  in  d. 

16.  O Agni,  the  worshipful  pot  hath  ascended  thee;  bright  (f 7/^:2),  very 
hot,  do  thou ’heat  it  with  heat;  let  those  of  the  seers,  those  of  the  gods, 
gathering  unto  their  share,  very  hot,  heat  this  with  the  seasons. 

The  comm,  understands  the  epithets  in  b as  belonging  to  earns,  which  is  doubtless 
wrong;  those  in  c he  understands  of  ‘ Brahmans  ’ and  ‘attendants  on  Indra  and  the 
other  gods  ’ ; without  much  question,  the  flames  of  Agni  are  intended.  Ppp.  reads  in  c 
deva  'bhisaihhatya.  The  verse  plainly  accompanies  the  setting  of  the  vessel  for  boiling 
on  the  fire  : so  Kaug.  61.31  ; also  2.  7. 

17.  Let  these  cleansed,  purified,  worshipful  maidens,  the  waters, 
beauteous  ones,  creep  down  to  the  pot ; they  have  given  us  abundant 
progeny,  cattle ; let  the  cooker  of  the  rice-dish  go  to  the  world  of 
the  well-doers. 

|_Pada  a is  identical  with  vs.  27  a and  vi.  122.  5 a.J  The  mss.  are  about  equally 
divided  in  c betw'een  bahulam  and  bahtdan  (our  I.T.K.Kp.  have  the  latter;  O.  has 
-lathh) ; SPP.  accepts  the  latter,  we  the  former ; the  comm,  has  -Idn  ; and  he  reads 
pakva  iox  paktd  in  d j_or  cj.  Ppp.  has  dadat  for  adus  in  c,  and  eti  for  etti  in  d.  The 
verse  concerns  the  pouring  in  of  the  water:  so  Kauq.  61. 34-5,  and  2.8.  — LIf  we  read 
bahulan^  ca  in  c,  and  in  pakvdtidanasya  as  a compound  (against  the  ^^7ai2-division, 
which  reckons  pakta  to  c,  and  against  the  double  accent)  and  u for  etn,  we  get  most 
acceptable  sense  and  meter : lokdm  would  be  construed  as  coordinate  with  paqun  and 
pakvdudanasya  as  coordinate  with  nas  (cf.  xi.  8.  10  c and  Speyer,  Vedische  Syntax, 
§ 71,  end).  The  heroic  surgery  implies  no  worse  corruptions  than  we  have  often  seen. 
But  this  is  all  mere  suggestion.  J 

18.  Cleansed  with  prayer  {brahman)  and  purified  with  ghee,  shoots  of 
Soma  [are]  these  worshipful  rice-grains ; enter  ye  the  waters ; let  the  pot 
receive  you ; having  cooked  this,  go  ye  to  the  world  of  the  well-doers. 

A few  mss.  (including  our  O.)  read  etu  for  eta  in  d.  Ppp.  has  instead  eti;  further, 
in  a,  utptitds,  and,  in  c,  apa  praviqyaUc.  The  verse  accompanies  the  pouring  of  the 
rice-grains  into  the  water:  so  Kauq.  61.36,  and  2.9.  LRead  somdhqdvasf\  [_The 
Anukr.  seems  to  scan  as  12  -I-  13  : 12  -f  13  = 50  ; but  the  mark  of  pada-division  is  after 
carur,  not  before  it.J 


xi.  I- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


6l6 


19.  Spread  thyself  broad,  with  great  greatness,  thousand-backed,  in 
the  world  of  the  well-done  : grandfathers,  fathers,  progeny,  descendants 
(iipajd) : I am  thy  fifteen-fold  cooker. 

Fifteen-fold  |_cf.  Skt.  Gram.  § 488  J,  probably,  as  representing  so  many  generations, 
or  degrees  of  kindred.  The  verse  accompanies  the  boiling  ^Kaug.  61 . 37 ; employed 
also  in  connection  with  other  verses  at  68.  27J,  and  alludes  apparently  to  the  swelling 
of  the  mess  in  the  process.  Ppp.  combines  te  's>ni  at  the  end.  The  mss.  vary  between 
pakta  and  paktvd  in  d (our  T.K.Kp.  have  -/a);  SPP.  gives with  the  large 
majority  of  his  authorities,  and  it  is  doubtless  the  true  reading.  The  comm,  has  again 
pakva.  |_Correct  the  Berlin  ed.  Xo  pakta.\ 

20.  Thousand-backed,  hundred-streamed,  unexhausted,  [is]  the  brah- 
w««-rice-dish,  god-traveled,  heaven-going ; them  yonder  I assign  to  thee  ; 
lessen  (.?)  thou  them  with  progeny;  be  gracious  then  to  me  [as]  bringer 
of  tribute. 

Kaug.  makes  no  use  of  this  parenthetical  verse  of  praise,  prayer,  and  imprecation. 
The  comm,  and  two  of  SPP’s  authorities  read  re^aya  in  c,  and  the  comment  to  Prat, 
iii.  94  (though  reading  resayai  'ndti)  quotes  it  as  an  example  of  a palatal  or  lingual  or 
dental  mute  interposed  between  r and  «,  which  would  seem  to  imply  recaya.*  The 
comm,  glosses  his  reqaya  with  leqaya  alpikuru,  and,  as  the  expression  looks  as  if  meant 
for  the  opposite  to  that  in  vs.  21  a,  the  translation  has  been  made  accordingly.  LPpp. 
reads  aksato  at  end  of  a.J  (_ Where  the  Anukr.  finds  a pada  of  13  syllables  I know  not. 
— The  one  of  14  must  be  c:  does  para  mean  simply  the  second  half-verse  .^J  *|_That 
is,  it  implies  the  mute  (t)  rather  than  the  sibilant  (f),  the  intervention  of  which  was 
treated  in  the  preceding  rule,  iii.  93. J 

21.  Go  thou  up  to  the  sacrificial  hearth;  increase  her  with  progeny; 
push  [away]  the  demon ; set  her  further  forward ; by  fortune  may  we 
surpass  all  [our]  equals;  I make  [our]  haters  to  fall  under  foot. 

The  last  half-verse  is  the  same  with  vs.  12  c,  d above.  The  whole  evidently  accom- 
panies the  bringing  of  the  cooked  dish  to  the  place  of  offering  : according  to  Kaug.  61.41, 
its  removal  from  the  fire.  Ppp.  reads  enavt  at  end  of  a,  pratirath  dhehy  enam  at  end 
of  b,  pa(^ya  for  <^riyd  in  C,  and padayema  |_cf.  vs.  12J  at  end  of  d. 

22.  Turn  thou  toward  her  together  with  cattle ; be  opposite  to  her 
together  with  the  divinities ; let  not  curse  attain  thee,  nor  witchcraft 
{abhicard) ; bear  rule  iyi-rdj)  in  thine  own  field  (ksdtm),  free  from  disease. 

The  comm,  reads  enan  in  both  a and  b.  pada-m^^.  read  auamlvah  in  d 

[save  SPP’s  ].  prima  manu  : W’s  translation  and  the  comm,  imply  -va,  and  this  SPP. 
has  adopted  as  his  pada-readingj.  Ppp.  has  in  a prajaya  sahai'nam,  and,  for  c,  d,  a 
very  different  (and  corrupt)  text : svargo  lokam  abhi  sa>hvihinam  adityo  deva  parame 
vyoDia;  [its  b is  corrupt  J.  According  to  Kau9.61.42,  with  this  verse  the  vessel  is 
made  to  take  a turn  to  the  right.  In  b the  duplication  of  n before  enam  is  overlooked 
in  nearly  all  the  mss.,  and  SPP.  admits  in  his  text  the  ungrammatical  combination. 

23.  Fashioned  by  righteousness  (rtd),  set  by  mind,  this  was  ordained 
in  the  beginning  the  sacrificial  hearth  of  the  bra/imdn-ncc-diih. ; apply. 


6i7 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  I 


O woman,  the  cleansed  shoulder-bearer  (.^) ; on  that  set  the  rice-dish  of 
them  of  the  gods. 

SPP.  reads  in  c aiisadrim,  with  rather  the  larger  number  of  authorities  (of  our  mss. 
Bp.P.M.W.I.K.Kp.),  though  only  -dhrim  seems  to  offer  any  etymology,  and  that  an 
unsatisfactory  one.  The  comm,  has  anqadhrtin  ‘ portion-holder,’  which  is  perhaps  the 
true  reading.  The  ^ada-text  leaves  the  word  undivided.  The  mss.  of  Kau^.  (61.44), 
it  may  be  noted,  also  vary  between  ansadhrim  and  -drltn  in  quoting  the  praiika  of  the 
second  half-verse.  Daivytindm  would  rectify  the  meter  of  d,  but  no  ms.  reads  it,  though 
two  of  SPP’s,  and  the  comm.,  give  devandm.  Ppp.  reads  in  a tnanaso  kite  'yam,  in  b 
nihantd  for  vihitd,  in  c aqadhriyam,  emended  by  another  hand  to  -ddht'yath. 

24.  Aditi’s  hand,  this  second  ladle  (srnc),  which  the  seven  seers,  being- 
makers,  made  — let  that  spoon,  knowing  the  members  of  the  rice-dish, 
collect  it  upon  the  sacrificial  hearth. 

The  comm,  reads  in  a hastam  and  dviifya?/:,  indicating  that  he  regards  the  adjective 
as  qualifying  hastdm  rather  than  srucam  — which  may  well  be  the  case.  Ppp.  |_has 
ftastdm  andj  combines  saptarsayas. 

25.  Let  them  of  the  gods  sit  by  thee,  a cooked  {<^rtd)  oblation;  having 
crept  out  of  the  fire,  sit  thou  forward  again  to  them;  purified  by  soma, 
sit  thou  in  the  belly  of  the  worshipers  (brahman) ; let  not  them  of  the 
seers,  partakers  (prd^itr)  of  thee,  suffer  harm. 

Ppp.  begins  qrutam  tvd  havir,  has  for  b anusrpyd  'gne  punar  ena/h  pra  srpyas 
(without  any  avasdna),  reads  in  c-d  brdhmand  drseyds,  and  reads  and  combines  ma 
rsam  in  d.  The  comm.  |_with  two  of  SPP’s  authorities J reads  devds  at  end  of  a,  and 
treats  te  in  d as  te.  Accompanies,  according  to  Kauq.  63.  3,  the  seating  of  ‘ four  drseyas, 
who  know  the  bhrgvangiras  ’ by  the  offering. 

26.  O king  Soma,  strew  harmony  for  them,  for  whatsoever  good 
Brahmans  shall  sit  by  thee ; with  good  call,  I call  loudly  to  the  brahmdn- 
rice-dish  the  seers,  them  of  the  seers,  born  from  penance  (tdpas). 

In  a-b,  for  -bhyah  siibrdhmands,  Ppp.  reads  -bhyo  brdhm-  Lintending  perhaps  dbrdh- 
mands?  cf.  vs.  32J;  in  c it  has  rsindm  rsayas  tap-,  and  jdtd  (so  also  the  comm.)  for 
-tdnj  L^nd  begins  d with  brahmdudane The  comm,  understands  suhavd  in  d as 
fern.,  and  makes  the  sacrificer’s  wife  the  speaker.  The  verse  is  not  quoted  in  Kaug. ; 
Lbut  Keqava  cites  it  just  before  vs.  25  in  63.  3J. 

27.  These  cleansed  purified  worshipful  maidens  I seat  in  separate  suc- 
cession in  the  hands  of  the  priests  (brahnidn) ; with  what  desire  I now 
pour  you  on,  may  Indra  here  with  the  Maruts  grant  me  that. 

LPada  a = vs.  17  a.J  Nearly  identical  with  vi.  122.  5,  and  slightly  different  from 
X.  9.  27.  The  verse  is  quoted  by  Kaug.  63.  4 ; L^o  the  comm.  : under  vi.  122.  5 he  made 
the  sutra  apply  to  that  verse  J.  Ppp.  has  a wholly  different  a ; iyatn  dpo  madhumatl 
ghrtaqcyuto  j Lit  reads  brdhmand  at  beginning  of  bj ; and  combines  'dam  in  c. 

28.  This  my  light  (jyotis),  immortal  gold,  cooked  (pakvd)  from  the 
field,  this  my  desire-milker  ; this  riches  I deposit  in  the  Brahmans ; I 
make  a road  to  the  Fathers  that  is  heaven-going. 


XI.  I- 


BOOK  XL  THE  ATHARVA-VEDA-SAMHITA. 


6l8 


The  construction  of  the  nominatives  in  a,  b is  left  undetermined  in  the  translation, 
as  it  is  in  the  text.  [_Cf.  Griffith’s  version  and  note,  p.  55. J Ppp.  has  hiranmayam  in  a, 
and  yat  svargdih  at  the  end  of  d.  The  verse  is  quoted  by  Kauq.  at  62.  22  and  68.  27  ; 
and  at  63.  5 Kauq.  cites  b |_comm.  b and  cj  as  accompanying  a removal  of  something 
{ity  apakarsati ; it  is  not  clear  what;  |_the  comm,  thinks  the  rice-dish  and  reads  upa- 
for  apa-^. 

29.  Strew  thou  the  husks  in  the  fire,  in  Jatavedas ; wipe  off  far  away 
the  chaff  kambtikdn) ; this  we  have  heard  to  be  the  share  of  the  house- 
king  ; also  we  know  the  portion  {bhagadh^ya)  of  Perdition  {mrrti). 

Ppp.  reads  upa  mrdhvayetam  for  apa  inrddhi  durum  in  b.  The  comm,  explains 
kambiikdn  as  — phalikaranati,  and  follows  Kauq.  (63.  7)  in  regarding  the  ‘ wiping  away  ’ 
as  done  with  the  foot. 

30.  Know  thou  the  toiling,  cooking,  soma-pressing  one ; make  him  to 
ascend  the  heaven-going  road,  by  which  he  may  ascend,  arriving  at  the  vigor 
that  is  beyond,  to  the  highest  firmament,  to  the  furthest  vault  ipybrnan). 

‘ Know,’  i.e.  take  note  or  be  mindful  of.  The  comm,  takes  the  three  participles  in  a 
as  accus.  pi.  instead  of  gen.  sing. ; |_and  reads  accordingly  e7tdn  at  end  of  bj.  Ppp.  has, 
for  b,  svargath  lokam  adhi  rohaye  'tiam,  and  omits  d.  The  quotation  in  Kau9.  63.  20 
casts  no  light  on  the  verse. 

31.  Wipe  off,  O serving  priest  {adhvaryti),  this  face  of  the  bearing 
one  (^.babliri)  ; make  thou,  understanding  it,  room  for  the  sacrificial  but- 
ter ; wipe  off  with  ghee  along  all  [its]  members ; I make  a road  to  the 
Fathers  that  is  heaven-going. 

The  real  sense  of  the  epithet  babhri  applied  to  the  odana  or  rice-dish  is  obscure ; the 
comm,  explains  it  here  with  bharanagtlasya  posakasya  pakvasya  odanasya,  ‘ supporting  ’ 
or  ‘ nourishing.’  The  comm,  appears  to  read  vidvdfi  instead  of  pravidvan  in  b ; Ppp. 
has  p7-ajd7ian.  Ppp.  has yai  ior yas  in  d.  According  to  Kau9.  62. 15,  the  verse  accom- 
panies the  making  of  an  dpana  (.^  the  mss.  vary  as  to  the  word)  above  {upari) ; which 
the  comm,  explains  by  odanasyo  'pari gar tatn  kuryat,  glossing  lokam  in  b with  sthanam 
gartarupa7it ; what  is  meant  is  obscure. 

32.  O bearing  one,  [as]  a demon,  strew  discord  for  them,  for  whatso- 
ever non-Brahmans  shall  sit  by  thee;  rich  in  ground  {Ipurlstn),  spread- 
ing themselves  forward,  let  not  them  of  the  seers,  partakers  of  thee, 
suffer  harm. 

With  the  first  half-verse  compare  vs.  26a,  b,  above;  the  last  pada  is  the  same  with 
25  d.  The  construction  of  rdksas  in  a is  doubtful ; it  might  be  vocative ; the  comm, 
combines  it  into  a compound  with  sa77tada77i ; and  he  treats  te,  as  before,  as  if  it  were 
Id.  Ppp.  reads  at  beginning  of  b,  as  our  text  in  vs.  26,  subrdh77ta7tds.  The  verse  is 
not  quoted  in  Kau9. 

33.  I set  thee  down,  O rice-dish,  among  them  of  the  seers ; for  them 
that  are  not  of  the  seers  there  is  no  portion  here ; let  Agni  my  guard- 
ian, and  all  the  Maruts,  let  all  the  gods  defend  the  cooked  [offering]. 


6i9  translation  and  notes,  book  XI.  -xi.  I 

‘ Is  no  portion  for,’  lit’ly  ‘is  not  also  («//)  of’  — a common  form  of  expression  in 
the  Brahmanas.  Ppp.  reads  raksanti  in  d.  The  verse  is  quoted  with  vs.  25  c in 
Kau^.  65.  12. 

34.  The  offering,  yielding  milk  (dull),  constantly  full  (prdpina),  a male 
(piimdhs)  milch-cow,  seat  of  wealth,  immortality  through  offspring,  and 
a long  life-time  — and  may  we  sit  by  thee  with  abundance  (pi.)  of  wealth. 

The  construction  of  the  third  pada  is  very  indeterminate;  the  words  may  be  either  nomi- 
native or  accusative ; they  express  in  some  way  what  the  offering  is  to  procure.  To  illus- 
trate prajamrtatvam,  the  comm,  quotes,  quite  appositely,  TB.  i.  5.  56  and  RV.  v.  4.  10, 
‘by  progeny,  O Agni,  may  I obtain  immortality.’  Praptnam  he  explains  zs=:pra- 
vrddhodhaskam,  which  is  doubtless  its  true  meaning.  Ppp.  reads  in  Aposatn  iox  posais. 
Neither  this  nor  the  following  verse,  nor  vs.  37,  is  quoted  in  Kauq.  [^Cf.  Henry’s  ver- 
sion, p.  102  ; and,  for  the  awkward  ca,  his  note,  p.  139.J 

35.  Thou  art  a heaven-going  bull;  go  to  the  seers,  to  them  of  the 
seers ; sit  in  the  world  of  the  well-doing ; there  is  there  preparation 
(samskrtd)  for  us  both. 

|_  Prose. J Ppp.  reads  rsabhas  at  the  beginning,  and  lokam  for  lake  in  c.  With  the 
second  half-verse  is  to  be  compared  TS.  i.  4.  43*,  and  MS.  i.  3.  37  (end)  and  iv.  8.  2 
(end),  which  read:  sukrtam  loki  sidata  tan  nah  samskrtdm ; and  VS.  iv.  34  has  the 
last  pada,  reading  tdn  for  tdtra.  The  pada-Xtxts  do  not  divide  samskrtam ; the  case 
falls  under  rule  iv.  58  of  the  AV.  Prat. 

36.  Gather  thou  together  unto,  go  thou  together  forth  after;  O Agni, 
make  ready  (kalpay-)  the  roads  traveled  by  the  gods ; by  them,  well- 
made,  may  we  go  after  the  offering,  that  stands  upon  the  seven-rayed 
firmament. 

All  the  mss.  |_save  one  or  two  of  SPP’sJ  leave  agne  unaccented,  as  if  it  belonged  to 
a.  and  Bp.  puts  the  double  division-mark  after  it  accordingly;  SPP.  reads  with  the 
|_majority  of  hisj  mss. ; we  have  made  the  necessary  emendation  to  dgne.  Ppp.  reads 
at  the  beginning  samdtanusva  j for  c it  yebhis  sukrtdir  anu  prajhestkatts  sa  yaj tie. 
The  comm,  regards  a as  addressed  to  the  rice-dish,  which  is  to  ‘gather  up’  all  its  mem- 
bers. The  verse  is  quoted  in  Kauq.  63.  9,  but  not  in  a way  to  cast  any  light  upon  it. 
TS.iv.  7.  134  and  MS.  ii.  12.4  are  to  be  compared  with  the  first  half-verse,  but  they 
vary  much  from  it  and  from  one  another. 

37.  With  what  light  the  gods  went  up  to  the  sky,  having  cooked  the 
b7-ahmdn-r\c^-d\s\\,  to  the  world  of  the  well-done,  with  that  may  we  go  to 
the  world  of  the  well-done,  ascending  the  heaven,  unto  the  highest 
firmament. 

The  second  half-verse  is  identical  with  iv.  14.  6 c,  d,  above  |_see  my  notej.  The 
comm,  reads  jesma  in  c,  explaining  it  by  jayema  \_  = prapnuydma\,  Ppp.  has,  instead 
of  this  repetition,  a new  half-verse  : tarn  tvd  pacdmi  jyotisdm  jyotir  uttamatn  sa  nas 
tad  dhehi  sukrtam  u lake. 

[_The  quoted  Anukr.  here  says  saptd  ' nupurvena  ^esdk  syus  tringateh  pardh.\ 


XI.  2— 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


620 


2.  To  Rudra,  especially  as  Bhava  and  Carva. 

\_Aiharva7i.  — ekatrinfat.  mantroktarudraddivatam.  trdistubkam.*  i.  pardtijdgatd  virdd 
jagatl ; z.  anustubgarbhd  g-p.  pathydjagaii ; j.  pp.  svardd  tistiih  ; 4,  g,  7,  jj,  ig, 

lb,  zi.  anustubh  ; 6.  drsX  gdyatrl ; 8.  mahdbrhati ; g.  drsT ; 10.  purd krti  g-p.  virdj ; 
II-  g-p-  virdd  jagatigarbhd  fakvarl ; iz.  bhurij ; 14,  ij,  18,  ig,  zj,  zb,  zj.  virdd 

gdyatri ; zo.  bhurig  gdyatrl ; zz.  visamapddalaksmyd  g-p.  mahdbrhati ; Z4,  zg.  jagatl ; 
3g- g-p-  aticakvarl ; go.  4-p.  usnih  ; gi.g-av.  viparltapddalaksmyd  b-p.  l^j^Jgatl.^J.J 

Found  also  in  Paipp.  xvi.  — *LVerses  9 and  28  are  tristubh,  the  remaining  29  being 
exceptions  !J 

[_The  pratika  coincides  with  that  of  xi.  6.  9,  bhavd^arvav  iddrn  brfimah,  and  that  of 
iv.  28,  bhdvdqarvaii  manve  vdm  : see  introduction  to  the  latter.  The  only  quotation 
in  Vait.  is  at  29.  10,  where  the  hymn  accompanies  an  offering  to  Rudra:  and  it  is  accord- 
ingly reckoned  to  the  raudra  gana  (note  to  Kauq.  50.  13).  Verse  31  is  reckoned  to  the 
abhaya  gana  (note  to  Kaug.  16.8).  Further  citations  in  KauQ.  are  as  follows:  the 
hymn  is  used  (129.  3)  with  an  oblation  in  deprecating  an  evil  omen ; Darila  understands 
it  as  meant  at  28.  8 (see  introd.  to  iv.  28)  ; Kegava  and  the  comm,  hold  that  it  is  to  be 
used  with  a dozen  other  hymns  in  a rite  (50.  13-14)  for  safety  on  a business  journey; 
Kegava  (not  the  comm.)  takes  it  to  be  intended  with  v.  6 at  5 1 . 7 in  a rite  for  the  safety 
of  the  cattle.  — According  to  Caland’s  interpretation  of  yuktayos  at  50.  1 7,  it  is  to  be 
used  (with  vi.  128)  in  the  rite  there  prescribed  for  keeping  snakes  etc.  from  house  and 
field;  but  perhaps  iii.  26  and  27  are  rather  intended  (see  my  introduction  to  iii.  26). J 

Translated  : Muir,  iv.  334  ; Ludwig,  p.  549 ; Henry,  103,  139 ; Griffith,  ii.  57  ; Bloom- 
field, 155,  618.  — Cf.  also  Bergaigne-Henry,  Manuel,  p.  157;  and  von  Schroeder, 
Tiibinger  Katha-hss.,  p.  14-15,  where  the  text  corresponding  to  our  verses  1-9  and  13 
and  16  is  given. 

1 . O Bhava-and-Carva,  be  gracious ; do  not  go  against  [us]  ; ye  lords 
of  beings,  lords  of  cattle,  homage  to  you  ! [the  arrow]  that  is  fitted,  that 
is  drawn,  do  not  let  fly ; do  not  harm  our  bipeds  nor  quadrupeds. 

The  comm,  first  explains  ma  in  a as  if  it  were  md,  object  of  abhl  ydtam,  and  then, 
alternatively,  in  its  proper  sense.  ^For  ayata,  see  note  to  vi.  65.  i.J 

2.  Make  ye  not  bodies  for  the  dog,  the  jackal,  for  the  buzzards 
{1  aliklava),  the  vultures,  and  them  that  are  black  [and]  greedy  {avisyti)\ 
let  thy  flies,  lord  of  cattle,  let  thy  birds  not  find  themselves  at  food. 

‘ Bodies  ’ {gartra')  must  be  taken  here  in  the  sense  of  ‘ dead  bodies.’  The  accent 
of  kdrtam  is,  though  rather  strange,  not  indefensible,  as  in  the  former  of  two  parallel 
clauses;  the  comm,  reads  instead  kartum.  Aliklava  is  found  only  here  and  in  9.  9, 
and  is  rendered  purely  conjecturally ; the  comm,  reads  instead  aviklabebhyas,  and  Ppp. 
ariklavebhyas.  All  the  pada-m%%.  separate  tnavidanta  at  the  end  into  ma  ; avidanta; 
SPP.,  in  his /rtrt'a-text,  makes,  with  the  comm.,  the  necessary  emendation  to  vid-.  The 
construction  and  sense  of  d are  obscure  and  doubtful ; Ppp.  has  a wholly  different 
reading : viqase  md  viqyantu. 

3.  Unto  thy  noise  {Ikrdnda),  [thy]  breath,  and  what  pangs  {IrSpi)  are 
thine,  O Bhava  — homage  we  pay  to  thee  that  art  thousand-eyed, 
O Rudra,  immortal  one. 


621 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  2 


The  comm,  glosses  krandaya  with  krandanaya  ^abdaya,  and  ropayas  with  ropayitrya 
mohayitryas  tanvah  j he  reads  at  the  end  amartyas,  explaining  it  as  used  for  a dative. 

4.  We  pay  thee  homage  in  front,  above,  also  below  ; forth  from  the 
sphere  of  the  sky,  homage  [be]  to  thine  atmosphere. 

The  comm,  explains  abhivargd  as  = avakaqdtmaka  akaqah.  The  verse  is  mostly- 
wanting  in  Ppp. 

5.  To  thy  face,  O lord  of  cattle;  the  eyes  that  thou  hast,  O Bhava; 
to  [thy]  skin,  form,  aspect,  to  thee  standing  opposite  [be]  homage. 

Or  ‘ to  thy  mouth,’  instead  of  ‘ face.’  The  comm,  paraphrases  praticinaya  with 
pratyagdtmarupine. 

6.  To  thy  members,  belly,  tongue,  thy  mouth,  to  thy  teeth,  smell,  [be] 
homage. 

Ppp.  (omitting  the  first  /^)  combines  angebhyo  'daraya  and  jihvdya  "sydya  |_and 
reads  ca  for  te  at  end  of  bj. 

7.  With  the  blue-locked  archer,  the  thousand-eyed,  vigorous,  with 
Rudra,  the  half-smiter  (.’)  — with  him  may  we  not  come  into  collision 
(sam-r). 

Ardhaka-ghdtin,  in  c,  is  met  with  only  here,  and  is  of  obscure  meaning ; the  comm, 
says  sendyd  ardhani  hantum  qllam  asya,  i.e.  ‘ able  to  destroy  half  an  army  at  once.' 
No  variant  is  reported  from  Ppp.  |_in  the  Collation  ; but  in  his  Notes,  Roth  does  report 
adhvaga-\  ; the  minor  Pet.  Lex.  says  “ Ppp.  adhva^a-,"  and  itself  conjectures  attdhaka-. 
[_Cf.  the  notes  of  Henry,  Griffith,  Bloomfield.  The  Katha  reading,  however,  should 
now  be  taken  into  account;  and  that  has  in  fact  adhvaga-'.  stt.  Ka(ha-hss.,  p.  15S.J 
Ppp.  has  at  the  end  sainardmasi. 

8.  Let  this  Bhava  avoid  us  on  every  side ; as  fire  the  waters,  let 
Bhava  avoid  us  ; let  him  not  plot  against  us ; homage  be  to  him. 

Ppp.  reads  dpdi  'vd  'gnis  pari  in  b,  and  combines  no  abhi  in  c.  The  comm,  has  in 
C the  regular  form  niansta ; but  long  d in  this  tense  occurs  a couple  of  times  in  other 
texts  also. 

9.  Four  times  \catiis\  homage,  eight  times,  to  Bhava;  ten  times, 
O lord  of  cattle,  be  homage  to  thee  ; thine  are  shared  out  these  five 
creatures  {paqt'i)  — cows,  horses,  men,  sheep  and  goats. 

All  the  mss.  agree  in  the  inconsistent  readings  astakftvas  and  ddqa  kftvas  (cf. 
Prat.  iv.  27);  SPP.  regards  the  comm,  as  having  daqakrtvas  as  a compound,  but  I do 
not  see  on  what  ground.  Ppp.  reads  in  d gdvo  \vds  purusdnd  aj-. 

10.  Thine  are  the  four  directions,  thine  the  heaven,  thine  the  earth,, 
thine,  O formidable  one,  this  wide  atmosphere,  thine  is  all  this  that  has 
life  (atmdn),  that  is  breathing  upon  {dfiu)  the  earth. 

Ppp.  omits  tava  prthivi,  thus  rectifying  the  meter ; and  it  has  for  d yad  cjad  adhi 
bhftmydm. 


JQ.  2- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


622 


1 1 . This  wide  vessel,  holder  of  good  things,  is  thine,  within  which  are 
all  these  beings ; do  thou  be  gracious  to  us,  O lord  of  cattle ; homage  to 
thee;  away  let  the  jackals,  the  portents  {abhibhd),  the  dogs  go,  away  the 
weepers  of  evil  with  disheveled  hair. 

The  comm,  identifies  the  vessel  {koqa~)  with  the  andakataha,  the  shell  of  the  world- 
egg.  He  takes  abhibhas  as  = abhibhavitaras,  and  epithet  of  krostaras,  and  agharudas 
as  = amaiigalam  yathd  bhavati  tathd  roda7iam  kurvatyah  ; [_but  see  viii.  i . 1 9 and 
referencesj.  |_The  meter  of  b would  be  rectified  by  reading  viqvd7ii  in  place  of  i77ia 
v{qva.\ 

12.  Thou  bearest  a yellow  golden  bow,  a thousand-slaying,  hundred- 
weaponed,  O tufted  one ; Rudra’s  arrow  goes,  a god-missile ; to  that  be 
homage,  in  whichever  direction  from  here. 

SPP.  reads  in  b sahasragh7il,  with  the  majority  of  his  authorities;  none  of  ours  have 
it,  but  P.M.W.  have  -gh7iya77t,  with  two  of  SPP’s  mss.,  and  with  the  comm.  [_cf.  note 
to  X.  4.  7 and  Henry’s  notej ; Ppp.  gives  -gJmi.  The  comm,  has  ^ikhaTjtdi  at  end  of  b. 

13.  He  who,  attacked  {abhi-ya),  hides  himself,  [who]  tries  to  put  thee 
down,  O Rudra,  him  from  behind  thou  pursuest,  like  the  tracker  padani) 
of  one  that  is  pierced. 

With  the  last  pada  compare  x.  i.  26  b ; the  expression  is  apparently  a familiar  or 
proverbial  one  : [_cf.  Manu  viii.  44,  ‘ as  the  hunter  follows  the  track  (^pada7h  nayati)  of 
a deer  by  the  drops  of  blood’;  also  Dhammapada,  vss.  179,  180J.  Ppp.  reads  7tgra 
instead  of  rudra  in  b. 

14.  Bhava-and-Rudra,  allied,  in  concord,  both  go  about,  formidable, 
unto  heroism ; to  them  be  homage,  in  whichever  direction  from  here. 

Ppp.,  instead  of  repeating  vs.  12  d,  reads  tayor  bhii7ni)7t  a7itariksa7h  svar  dyaus 
tabhyd7/t  7ia77to  bhava77iatyaya  Lcf.  vs.  ipaPJ  krTiva.  The  comm,  explains  vir^’aya 
|_alternativelyj  by  svaviryaprakata/iartha77i,  which  is  doubtless  correct. 

15.  Homage  be  to  thee  coming,  homage  be  [to  thee]  going  away; 
homage  to  thee,  O Rudra,  standing ; to  thee  sitting  also  [be]  homage. 

SPP’s  text  has  in  a ie  'stv,  with  about  half  of  his  authorities.  The  verse  is  repeated 
as  4.  7,  below,  with/ra«a  for  rudra  in  c;  Ppp.  reads  pra/ia  in  both  places.  The  first 
half-verse  is  found  in  AQ!S.  i.  12.  34  and  Ap.  ix.  2.  9,  in  both  with  rudra  for  astu  in  b. 

16.  Homage  in  the  evening,  homage  in  the  morning,  homage  by  night, 
homage  by  day ; to  Bhava  and  to  ^arva,  to  both  have  I paid  homage. 

17.  With  the  thousand-eyed  one,  seeing  across  in  front,  with  Rudra, 

hurling  in  many  places,  inspired  one,  may  we  not  come  in  collision,  as  he 
goes  about  with  the  tongue. 

The  comm,  paraphrases  atipa<^yd77i  with  ati(ayc7id  ' tikra/7tya  vd  pa^yati  (the  word 
is  omitted  in  both  Pet.  Lexx.),  and  connects  purastdt  either  with  it  or  with  asya7ita77t ; 
jihvdyd  "ya77td/ia/7i  he  explains  as  jihvdgre7ia  krts7ia7h  jagad  vydp7i7tva7ita77i  bhaksa- 
7idrtha7h  liha7iia/7t,  which  is  rather  absurd;  perhaps  jihvayd  (so  Ludwig)  belongs 
rather  to  ‘ we  ’ : ‘ we,  by  what  we  say.’ 


623 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  2 


1 8.  We  go  forward  {ptlrva)  to  meet  him  of  dark  horses,  black,  swarthy, 
killing,  fearful,  making  to  fall  the  chariot  of  the  hairy  one  (kcqin) ; hom- 
age be  to  him. 

The  comm,  understands  the  connection  as  here  given,  making  kei^in  the  name  of  an 
Asura ; Ludwig  takes  ratham  as  object  of  prati  'mas  and  the  other  words  as  its  epithets. 
|_Ppp.  reads  (yavasyam  at  the  beginning,  and  has,  in  b,  dkimo  parayantam.] 

19.  Do  not  let  fly  at  us  the  club  maiyd),  the  god-missile;  be  not 
angry  at  us,  O lord  of  cattle ; homage  to  thee ; elsewhere  than  [over]  us 
shake  out  the  heavenly  bough. 

The  bough,  namely  (so  it  would  seem),  from  which  the  portents  that  fall  from  the 
sky  appear  to  be  shaken  by  a hostile  divinity.  The  comm,  reads  martyam  instead  of 
matyam  in  a<  He  recognizes  that  srds  (i.e.  is  from  root  srj  (“  = vi  srja  ”). 

Ppp.  has  srd  m.  devahilam  in  a. 

20.  Do  not  harm  us  ; bless  us  ; avoid  us ; be  not  angry ; let  us  not 
come  into  collision  with  thee. 

Ppp.  omits  nas  before  brtthi  in  a.  and  has  at  the  end  ardmasi  (as  in  vs.  7). 

21.  [Be]  not  [greedy]  for  our  kine,  our  men;  be  not  greedy  for  our 
goats  and  sheep  ; elsewhere,  O formidable  one,  roll  forth  [thy  missile]  ; 
smite  the  progeny  of  the  mockers  {piydru). 

The  insertion  in  c seems  unavoidable;  the  comm.  |_in  a passage  restored  by  SPP. ?J 
supplies  tava  hetimj  Ludwig,  deinen  Pfeil.  [_Ppp.  inserts  '^vesu  before  gosu.\ 

22.  Of  whom  the  takmdn,  the  kdsikd,  goes  as  one  weapon,  like  the 
noise  of  a stallion  horse,  to  him,  leading  out  in  succession,  be  homage. 

The  verse  is  very  obscure,  and  the  translation  mechanical ; Ppp.  reads,  in  a-b,  ekd 
'^vasya,  and  this  reading  is  followed ; the  comm,  supplies,  to  ekam,  apakdrinatn  puru- 
sam,  and  makes  it  object  of  eti  = prdpnoti.  Ludwig  understands  nirnayate  as  ‘ extract- 
ing arrows  from  the  quiver.’  |_As  for  vfsa»as,  cf.  JAOS.  x.  534,  524. J 

23.  He  who  stands  propped  up  in  the  atmosphere,  killing  the  non- 
sacrificing, the  god-mockers  — to  him  be  homage  with  the  ten  clever  ones 
{(dkz'art). 

The  ‘ ten  clever  ones  ’ are  probably  the  fingers : cf.  v.  28. 1 1 ; the  comm,  glosses  the 
word  with  angulibhis,  as  = kar?nasu  qaktdbhih.  Ppp.  begins  yas  tisthati  viqvabhrto 
antarikse  'yajvanas  pra-. 

24.  To  thee  are  assigned  the  forest  animals  \_paqu\,  the  wild  beasts 
in  the  woods,  the  geese  (Jiahsd),  eagles,  hawks,  birds ; thine,  O lord  of 
cattle,  is  the  monster  (?yaksd)  within  the  waters;  for  thine  increase 
flow  the  waters  of  the  heaven. 

Ppp.  reads,  for  b,  tubhyam  vaydnsi  cakunds  patatrinah,  elides  the  a of  apszi  in  C, 
and  combines  divyd  "po  in  d.  The  comm,  has  mrdhe  at  the  end,  explaining  it  as  = 
undandy  a.  He  takes  yaksam  as  = pujy  am  svariipam,  but  does  not  give  any  reason 


xi.  2-  BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA.  624 

why,  etymological  or  other.  |_Our  a is  nearly  xii.  i.  49  a (with  the  same  redundancy  of 
a dissyllable),  and  b is  precisely  xii.  1.51  b ; lox  paqavas,  cf.  also  hi.  31.3,  xi.  5.  21,  and 
iii.  10.  6 note.J 

25.  The  dolphins  {gingumdra),  boas  {ajagard),  pnrikdyas,  jashds,  fishes, 
rajasds,  at  which  thou  hurlest : there  is  no  distance  for  thee  nor  hin- 
drance for  thee,  O Bhava ; at  once  thou  lookest  over  the  whole  earth ; 
from  the  eastern  thou  smitest  in  the  northern  ocean. 

Ppp.  begins  siqumdra  jagardh  ptirisayd  jagd  mat-.  The  comm,  has  pulikayds  (like 
MS.)  ; he  takes  rajasa  (p.  -saf})  as  if  it  were  the  instr.  sing,  rdjasa ; he  passes  jasas 
and  mdtsyds  without  mention,  but  defines  qinqumdra  as  ‘ a kind  of  crocodile  {nakra') ' 
and  ajagara  as  ‘a  kind  of  serpent.’  For  jasas,  some  of  the  mss.  (including  our 
Bp.P.M.W.)  have  jakhas,  one  or  two  (including  our  I.)  have  jaghas,  and  one  of  SPP’s 
jhasas ; doubtless  it  is  the  sea-monster  called  later  jhasa.  Nearly  all  *the  mss.  have 
sdrvdn  in  d (only  our  B.  |_and  D.Kp.PJ  and  two  of  SPP’s  sdrvdth'),  and  SPP’s  text 
accordingly  admits  it,  though  it  seems  an  evident  error,  and  the  comm,  reads  -vdm. 
Most  of  the  pada-mss,.  resolve  paristhasti  into  -stha  : dsti  (instead  of  asti).  We  are 
surprised  to  find  a ‘ northern  ’ ocean  spoken  of,  and  set  over  against  the  ‘ eastern  ’ one 
Lcf.  xi.  5.  6J,  but  iittara  cannot  well  mean  anything  else.  Consistency  requires  the 
reading  -smint  sam-  in  e,  but  the  t is  accidentally  omitted  in  our  text,  and  SPP’s  also 
leaves  it  out. 

26.  Do  not,  O Rudra,  unite  {sam-sij)  us  with  the  takmdn,  not  with 
poison,  not  with  the  fire  of  heaven  ; elsewhere  than  [on]  us  make  that 
lightning  fall. 

The  comm,  again  correctly  paraphrases  sam  srdh  with  sa>k  srja. 

27.  Bhava  is  master  {ig)  of  the  heaven,  Bhava  of  the  earth ; Bhava  has 
filled  the  wide  atmosphere ; to  him  be  homage,  in  whichever  direction 
from  here. 

All  our  mss.,  and  nearly  all  SPP’s,  strangely  read  tdsydi  at  beginning  of  c,  as  if 
governed  by  the  example  of  vs.  12  d.  SPP.  emends  to  tdsmdi  in  his  text,  with  the 
comm,  and  less  than  a quarter  of  his  authorities;  [and  the  translation  implies  the 
change J.  Ppp-  has  a different  c ; iasya  vd  (with  nd  written  over  it)  prdpad  duchund 
kd  catie  'ha  ; it  also  combines  bhavd  "papra  \_urv]  in  b. 

28.  O king  Bhava,  be  gracious  to  the  sacrificer,  for  thou  hast  become 
cattle-lord  of  cattle;  whoever  has  faith,  saying  “the  gods  are,”  be  thou 
gracious  to  his  bipeds  [and]  quadrupeds. 

29.  Not  our  great  one,  and  not  our  small,  not  our  carrying  one,  and 
not  those  that  will  carry,  not  our  father  and  mother  do  thou  harm ; our 
own  self  {tanti),  O Rudra,  do  not  injure. 

The  verse  occurs  also  as  RV.  i.  1 14.  7 ; VS.  xvi.  15  ; TS.  iv.  5.  io» ; TA.  x.  52,  with 
uksantam  and  uksitdm  for  vdhantam  and  vaksyatds  in  b ; vadhfs  for  hihsls  and  md 
'id  mdtdram  for  mdtdram  ca  in  c ; and,  for  d,  ma  nah  priyas  (TS.TA.  pHya  ma  fias) 
ianvd  rudra  rlrisah.  The  comm,  has  vaksatas  in  b.  LPpp.  has,  for  b,  md  na  kslyanta 
uta  md  no  aksata.^ 


625 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  3 


30.  To  Rudra’s  howl-making,  unhymned-swallowing  (.?),  great-mouthed 
dogs  I have  paid  this  homage. 

The  obscure  asamsuktagilA  (Ppp.  -girebhyas')  is  paraphrased  by  the  comm,  with 
asamlcTnam  a^obhanavacanam  grnanti  bhasante.  How  asamsukta  should  come  to 
mean  ‘ unmasticated,’  as  given  in  the  Pet.  Lexx.,  does  not  appear.  The  translation 
given  conjectures  ‘ not  having  a hymn  with  it.’  The  comm,  reads  elavak-  in  a. 

31.  Homage  to  thy  noisy  ones,  homage  to  thy  hairy  ones,  homage  to 
those  to  whom  homage  is  paid,  homage  to  the  jointly-enjoying  — homage, 
[namely],  O god,  to  thine  armies  ; welfare  [be]  to  us,  and  fearlessness 
to  us. 

The  adjectives  are  fern.,  as  belonging  to  sendbhyas.  Ppp.  disagrees  with  our  text 
in  the  last  two  thirds  of  the  verse,  but  is  corrupt.  The  comm,  reads  cana  at  the 
end.  [The  vs.,  as  noted  above,  is  quoted  in  the  first  abhaya  gana  (note  to  16. 8). J 

LHere  ends  the  first  anuvaka,  with  2 hymns  and  68  verses.  The  quoted  Anukr.  says 
iaihai  'va  raudre  'pi paras  tit  vin^ate)i,  designating  the  hymn  as  a “ Rudra-hymn.”J 


3.  Extolling  the  rice-dish  (odana). 

\^Athan’an. — trayah  parydydhi\ 

|_Prose,  except  vss.  19-22.J  A corresponding  passage  is  found  in  Paipp.  xvi.,  but  so 
different  in  detail  that  it  would  require  to  be  given  in  full  for  comparison ; and  this  has 
not  been  done. 

SPP.,  without  any  good  reason,*  counts  the  parydyas  or  divisions  of  this  hymn 
as  so  many  independent  hymns,  thus  not  only  defacing  the  structure  of  the  book,  but 
defeating  all  the  references  that  had  been  made  to  it  in  lexicons  and  elsewhere. 

*[_ Whether  Whitney’s  condemnation  of  SPP’s  procedure  is  justified  or  not  may  be 
decided  when  all  the  facts  are  before  us.  Some  of  them  have  been  put  together  by  me, 
above,  pages  610,  611,  which  see.J 

|_The  hymn  is  not  cited  by  Vait. ; nor  in  the  text  of  Kau^.,  unless  vs.  31  is  meant  at 
62.8 : but  Ke^ava  (p.  353')  cites  it  for  use  in  witchcraft  practices  (so  the  comm.),  and 
also  (p.  365*)  for  use  in  the  brhaspati  sava  (so  comm.).J 

Translated:  Henry,  106,  145;  Griffith,  ii.  61 Cf.  especially  Henry’s  introduction, 

p.  145.  The  rice-dish,  hot  and  yellow  and  nourishing,  is  a symbol  of  the  sun  (cf.  vs.  50); 
its  ingredients  and  the  utensils  used  in  making  it  are  identified  with  all  sorts  of  things 
in  the  most  grotesque  manner  of  the  Brahmanas. 

[Paryaya  I. — ekatrin^at.  bdrhaspatydudanadevatyam.  1,14.  dsurl  gdyatrl ; 2- y-p-  satna- 

visamd  gdyatri ; j,  6,  10.  dsurl  pankti ; 4.,  8.  sdmny  anustubh  ; j,  ry,  ly,  2y.  sdmny 

ustiih  ; 7,  ig-22.  prdjdpatyd  ' nustubh  ; g,  17,  18.  dsury  anustubh  ; 11.  bhurig  drey 

anustubh;  12.  ydjusl  jagati ; 16, 2y.  dsurl  brhatl ; 24.  y-p.  prdjdpatyd  brhatl ; 26. 

drey  usnih  ; 27 ; [28,  2g.~\  sdmnl  brhatl  (pg.  bhurij);  yo.  ydjusl  tristubh  ; yi. 

alpafah  (?)  panktir  uta  ydjusl.) 

I.  Of  this  rice-dish  Brihaspati  is  the  head.  Brahman  the  mouth 
{mukha). 

The  comm,  combines  in  part  two  or  three  verses  of  the  first  parydya  together  in 
giving  his  explanations. 


XI.  3- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


626 


2.  Heaven-and-earth  are  the  ears,  sun-and-moon  the  eyes,  the  sevea 
seers  the  breaths-and-expirations. 

3.  Sight  (cdksns)  the  pestle,  desire  (kdma)  the  mortar. 

4.  Diti  the  winnowing  basket,  Aditi  the  basket-holder ; the  wind  win- 
nowed (apa-vic). 

5.  Horses  the  corns  {kdnd),  kine  the  grains  {tanduld),  flies  the  husks. 

6.  Kdbrii  the  hulls,  the  cloud  the  stalk  (pdra). 

The  comm,  reads  kabhru,  and  gives  a forced  etymology,  from  ka  ‘ head  ’ and  bhrii 
‘brow’;  he  also  has  qiras  for  gdras,  and  this  reading  is  found  in  some  of  the  mss. 
(including  our  B.p.m.,E.s.m.,0.p.m.  |_and  some  of  SPP’sJ). 

7.  Dark  metal  its  flesh,  red  its  blood  (lohitd). 

That  is,  doubtless,  iron  and  copper  respectively. 

8.  Tin  [its]  ash,  greens  ()  hdritam)  [its]  color,  blue  lotus  {ptiskara)  its 
smell. 

The  comm,  glosses  hdrita  with  hemati  ‘gold.’  |_Over  “greens”  W.  has  interlined 
“ gold  ? (so  BR.).”  He  rendered  hdrita  by  “ the  yellow  one  ” at  v.  28.  5,  9.  J 

9.  The  threshing-floor  [its]  receptacle,  the  two  splints  (sphyd)  [its] 
shoulders,  the  two  poles  (tsd)  [its]  spines  {anukyd). 

The  comm,  reads  sphati,  and  defines  as  pravrddhdu  dhanyadharasya  qakatasya 
'vayavdtt  j and  he  defines  antikyi  as  ahsayor  madhyadehasya  ca  samdhi.  Bp.  reads 
iqd  for  isi. 

10.  Entrails  [its]  neck-ropes  {Ijatrti),  intestines  [its]  straps. 

Jatru  is  rendered  with  the  commentary,  who  explains  it  as  anadudgrtvanam  ^akata- 
yojandrthd  rajjavah. 

11.  This  very  earth  is  the  vessel  {kumbJii)  of  the  finishing  iyadh)  rice- 
dish,  heaven  the  cover. 

. LW.  interlines  a query  over  “ fini.shing.”  The  comm,  renders  rcidh-  hy pacyamdnasy a.] 

12.  The  furrows  [its]  ribs,  gravel  the  content  of  [its]  bowels. 

The  comm,  reads  uvadhyam. 

13.  Righteousness  {rtd)  [its]  hand-washing,  the  brook  (kidya)  [its] 
pouring-on. 

In  order  to  force  a parallelism  into  it,  the  comm,  explains  rta  as  a ‘ name  for  water,’ 
and  as  signifying  ‘ all  the  water  that  is  found  in  the  world.’  The  Pet.  Lex.,  on  the 
other  hand,  conjectures  ‘ family  custom  ’ for  kulyhj  it  is  translated  above  as  if  = kulya, 
as  the  comm,  takes  it. 

1 4.  With  sacred  verse  (;V)  is  the  vessel  put  on,  with  priesthood  sent  forth ; 

I 5.  With  sacredness  (brdhman)  seized  about,  with  sacred  chant  (sdman) 

carried  about. 

For  the  sake  of  the  parallelism  again,  the  comm,  makes  ‘ priesthood  ’ Indicate  the 
Yajur-Veda,  and  ‘sacredness’  the  Brahma-Veda  of  the  Atharvans. 


627 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  3 


16.  Brhdt  the  stirring-stick,  raihamtard  the  spoon. 

The  comm,  paraphrases  ayavana  with  udake  prakn'ptdnath  tanduldnam  mi^ra- 
nasadhanam  kastham. 

17.  The  seasons  the  cooks;  they  of  the  seasons  kindle  fire. 

18.  Heat  {gharmd)  burns  upon  the  pot  of  five  openings,  the  boiler 
{iikhd). 

19.  By  the  rice-dish  of  him  who  hath  an  offering  (.^)  all  worlds  are  to 
be  obtained  together. 

The  translation  implies  emendation  of  the  unintelligible  yajnavacds  to  yajnavatas, 
the  Ppp.  reading,  as  reported  in  the  minor  Pet.  Lex.  |_and  Roth’s  notes J.  The  comm, 
explains  the  word  as  = yajhdir  agnistomddibhih  prdptaiyatveno  ' cyatndnah. 

20.  In  which  Lrice-dishJ  are  set  (gritd),  one  below  the  other,  the  three, 
sea,  sky,  earth. 

21.  In  the  remnant  {fichista)  of  which  took  shape  six  times  eighty  gods. 

The  comm,  paraphrases  akalpanta  by  samarthd  viryavanto  'bhavan. 

22.  Thee  here  I ask  of  the  rice-dish,  what  is  its  great  greatness. 

23.  He  who  may  know  the  greatness  of  the  rice-dish  — 

24.  May  not  say  “ [it  is]  little,”  not  “ [it  is]  without  onpouring,”  nor 
“ [it  is]  this  thing  soever.” 

Upasecana  is  explained  by  the  comm,  as  ‘ milk,  butter,  curd,  or  the  like,  that  is 
poured  on  ’ — we  might  render  by  ‘ sauce.’ 

25.  As  much  as  the  giver  may  set  his  mind  upon,  that  one  should  not 
overbid  (aii-vad). 

26.  The  theologues  (brahmavadin)  say : hast  thou  eaten  {pra-a^  the 
rice-dish  as  it  was  retiring  {pdrdnc),  or  as  it  was  coming  on  {pratydiic)  ? 

The  pluta-  or  protracted  syllables  in  this  and  the  next  verse  are  quoted  in  Prat.  i.  105, 
but  nothing  is  said  as  to  their  accentuation,  from  which  it  seems  most  plausible  to  infer 
that  the  protraction  made  no  difference  in  the  accent ; and  though  in  the  Brahmanas  a 
protracted  syllable  is  always  accented  |_see  Gram.  § 78  aj,  that  is  not  the  invariable 
rule  in  the  Vedic  texts  (thus,  only  once  among  the  three  instances  occurring  in  RV.). 
Here  the  mss.  are  greatly  at  variance.  ^SPR’s  V.  (a  then  living  qrotriya^  read/rif^/^y 
and  by  his  ms.  Dc  the  reading  praqihj  is  given  secunda  7nanii.  Among  our  mss., 
O.R.Kp.  (and  E.?)  give  praqihj.  SPP.  reports  that  16  of  his  authorities  agree  in 
gW\ng  pratydncajfn  j and  (apart  from  the  presence  or  position  of  the  this  seems  to 
be  the  reading  of  many  of  W’s  mss.J  SPP’s  text  gives  an  accent  to  the  protracted 
syllable  in  both  cases  in  both  vs.  26  and  vs.  27.  — |_SPP’s  pada-rtzAmg  in  vs.  26  is 
prd  : dqijh,  and  in  27  it  is  prd  : aqijh.  An  accented  a in  dqijh  would  require  praoaqijh 
(cf.  vs.  28)  ; but  one  does  not  see  why  the  d should  be  accented. J 

27.  Hast  thou  eaten  the  rice-dish,  or  the  rice-dish  thee  1 

The  mss.  again  disagree  as  to  the  accent  of  prdqtjs,  the  majority  (including  our 
Bp.P.M.)  having  praqtgs ; as  odand  happens  to  have  its  natural  accent  on  the  final, 
there  is  no  discordance  as  to  odatiajh. 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


628 


xi.  3- 

28.  If  thou  hast  eaten  it  retiring,  thy  breaths  {prana)  will  quit  thee  : 
so  one  says  to  him. 

29.  If  thou  hast  eaten  it  coming  on,  thine  expirations  (apand)  will  quit 
thee  : so  one  says  to  him. 

30.  Not  I,  indeed,  [have  eaten]  the  rice-dish,  nor  the  rice-dish  me. 

31.  The  rice-dish  itself  hath  eaten  the  rice-dish. 

[Paryaya  II. — dvasaptati.  mantroktadevatyam.  a.  of  J2,  j8,  4/,  ^ of  js-tfg.  sdmnt  trisiubk  ; 
^ of  3^^  35^  c of  32-4<),  e of  33,34,  44-48.  if.  dsuri  gayatri ; d of  32,  41,  43,  47. 
ddivi  jagaii ; b of  38,  44,  46,  e of  32, 33-43,  4g.  i-p.  dsury  anustubh  ; i of  32-4g.  sdmny 
anustubh  ; a of  33-4^-*  drey  anustubh;  a of  37.  sdmni  pankti ; b of  33,36,40,47, 
48.  dsuri  jagaii ; b of  34,37,  41,  43,  43.  dsuri  pankti  ; d of  34.  dsuri  tristubh  ; A.  of 
33,  46,  48.  ydjun  gayatri ; d of  36,  37,  40.  ddivi  pankti;  d of  38,  3g.  prdjdpatyd 
gdyatri ; b of  gg.  dsury  usnih  ; di  of  42,  43,  4g.  ddivi  tristubh  ; h of  4g.  ip.  bhurik 
sdmni  brhati.\'\ 

*|_The  text  of  the  Anukr.  reads  enam  anyabhyam  qrotrd.bhydm  (=  a of  33)  ity  aditah 
saptadaqd,  "rcyanustubhah.  The  definition  applies  (perhaps  with  occasional  forcing) 
to  14  of  the  17  first  avasdnas  of  vss.  33-49.  As  for  the  other  3,  the  a of  38  and  the  a 
of  41  are  accurately  defined  above,  in  the  first  line  of  the  Anukr.  excerpts  for  this 
paryaya;  and  the  a of  37,  in  the  definition  next  following  the  asterisk. J 
tLThe  definition  of  33  d,  44  d (9  syllables)  is  omitted  by  the  Anukr. J 
The  second  paryaya  of  this  hymn  is  reckoned  in  the  Anukr.  as  of  72  divisions  in 
ganas  or  paragraphs;  but  the  actual  division  in  the  mss.  is  into  126  such  divisions 
(7  to  each_g^a«a),  as  given  in  both  editions ; and  the  metrical  description  of  the  Anukr. 
(as  reported  above)  is  also  on  that  basis. 

[^The  division  of  this  paryaya  into  72  avasanas.  — In  his  Critical  Notice,  p.  20-21,  at 
the  beginning  of  his  first  volume,  SPP.  treats  of  this  matter;  and  just  after  the  end 
(p.  356)  of  the  text  of  his  third  volume,  he  prints  again  this  paryaya,  but  divided  into 
72  avasdnas  “ according  to  the  instructions  contained  in  the  Sarvanukramanika  ” which 
he  had  printed  in  the  Critical  Notice,  l.c.J 

[_The  Major  Anukr.  calls  the  18  main  divisions  of  this  parydya  (answering  to  the 
“verses”  of  the  Berlin  ed.)  by  the  name  of  dandakas.  Since  the  dandakas  are  all 
subdivided,  they  are  also  (see  p.  472)  called  ganas.  Each  dandaka  falls  into  7 sub- 
divisions or  avasdnas,  which  may  be  designated  as  a,  b,  c,  d,  e,  f,  g.  Each  of  these  7 
is  written  out  and  counted  for  the  first  and  last  dandaka  (vss.  32  and  49,  Berlin).  J 
|_Similarly,  in  a sequence  of  refrains  or  anusangas,  the  refrain  is  given  and  counted 
as  an  avasdna  only  for  its  first  and  last  occurrence  in  that  sequence.  The  third  sub- 
division (or  c : beginning  tani  vd  aham)  of  each  dandaka,  being  unvaried  throughout 
the  parydya,  constitutes  a sec[uence  of  18  and  is  given  and  counted  independently  only 
for  vss.  32  and  49;  while  for  the  16  vss.,  33-48,  it  is  given  (see  SPP.  in  vol.  iii.)  and 
counted  as  one  with  b,  thus  making  the  avasdna  to  consist  of  b-c. — In  like  manner, 
the  sixth  subdivision  (or  f ; beginning  esa  vd  odanah)  and  the  seventh  subdivision  (or 
g;  beginning  sarvdnga  ^z/rt),  being  unvaried  throughout,  constitute  a .sequence  of  18 
and  are  given  and  counted  independently  only  for  vss.  32  and  49 ; while  for  the  other 
16  vss.  they  are  counted  as  one  with  e,  thus  making  the  avasdna  to  consist  of  e-g.J 
[Furthermore,  and  on  the  other  hand,  subdivision  e varies  as  to  its  beginning  between 
tendi  'nam,  taydi  'nant,  and  fair  enam,  and  tdbhydm  cnam  ; but  we  find  no  unvaried 
sequences  of  more  than  two  except  iendi  'nam  etc.  in  the  5 vss.,  39-43,  and  tdbhydm 


629  TRANSLATION  AND  NOTES.  BOOK  XI.  -xi.  3 

enam  etc.  in  the  5 vss.,  44-48.  For  vss.  40,  41,  42,  accordingly,  and  for  vss.  45,  46,  47, 
as  well,  not  only  is  f-g  reckoned  to  e,  but  also  e-f-g  is  reckoned  as  an  auusanga  to  d, 
thus  making  the  avasana  to  consist  of  d-g.J 

LFor  these  si.\  verses,  therefore,  arranged  and  counted  as  3 avasattas  (a,  b-c,  d-g), 
we  have  the  reckoning  6x3=  18.  — For  verses  32  and  49  (counted  as  a,  b,  c,  d,  e,  f,  g, 
as  above  noted),  we  have  the  reckoning  2 x 7 = 14.  — And  for  the  remaining  ten  verses, 
we  have  the  arrangement  and  count,  a,  b-c,  d,  e-g,  or  10x4  = 40.  This  gives  us 
(18+  14  + 40=)  72,  which  is  the  count,  not  only  of  the  Major  Anukr.,  but  of  the  Old 
Anukr.  or  PaTicapatalikd  as  well.J 

32.  If  lea]  thou  hast  eaten  it  with  another  head  than  that  {tdtas)  with 
which  the  ancient  seers  ate  this,  thy  progeny,  from  the  oldest  down,  will 
die:  so  one  says  to  him;  it  verily  I [have]  not  [eaten]  coming  hither 
(arvdhc),  nor  retiring,  nor  coming  on  ; with  Brihaspati  [as]  head,  there- 
with have  I eaten  it,  therewith  have  I made  it  go;  this  rice-dish,  verily, 
is  whole-limbed,  whole-jointed,  whole-bodied  ; whole-limbed,  whole-jointed, 
whole-bodied  becometh  he  who  knoweth  thus. 

The  /a^/rt-reading  of  pra0s  in  a is  praad(ih. 

33.  If  thou  hast  eaten  it  with  other  ears  than  those  ltdtas]  with  which 
the  ancient  seers  ate  this,  thou  wilt  become  deaf : thus  one  says  to  him ; 
it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on ; 
with  heaven-and-earth  as  ears,  with  them  have  I eaten  it,  with  them  have 
I made  it  go  etc.  etc. 

34.  If  thou  hast  eaten  it  with  other  eyes  than  those  with  which  the 
ancient  seers  ate  this,  thou  wilt  become  blind  : thus  one  says  to  him  ; it 
verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on  ; 
with  sun-and-moon  as  eyes,  with  them  have  I eaten  it,  with  them  etc.  etc. 

All  the  mss.  read  surydeandramasabhyam,  which  SPP.  has  very  properly  retained 
in  his  text;  ours  was  altered  to  agree  with  vi.  128.3,  but  the  alteration  should  have 
been  the  other  way. 

35.  If  thou  hast  eaten  it  with  another  mouth  {mukha)  than  that  with 
which  the  ancient  seers  ate  this,  thy  progeny  will  die  from  in  front  (inukh- 
atds)  ; thus  one  says  to  him  ; it  verily  [have]  I not  [eaten]  coming  hither,  nor 
retiring,  nor  coming  on  ; with  brdhmafi  as  mouth,  therewith  have  I etc.  etc. 

36.  If  thou  hast  eaten  it  with  another  tongue  than  that  with  which  the 
ancient  seers  ate  this,  thy  tongue  will  die:  thus  one  says  to  him;  it  verily 
[have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on ; with 
Agni’s  tongue,  therewith  have  I etc.  etc. 

37.  If  thou  hast  eaten  it  with  other  teeth  than  those  with  which  the 
ancient  seers  ate  this,  thy  teeth  will  fall  out  (cad)  : thus  one  says  to  him  ; 
it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on; 
with  the  seasons  as  teeth,  therewith  have  I etc.  etc. 

The  comm,  reads  satsyanii  for  qatsyanti. 


xi.  3-  BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA.  630 

38.  If  thou  hast  eaten  it  with  other  breaths-and-expirations  than  those 
with  which  the  ancient  seers  ate  this,  breaths-and-expirations  will  quit 
thee : thus  one  says  to  him  ; it  verily  [have]  I not  [eaten]  coming  hither, 
nor  retiring,  nor  coming  on ; with  the  seven  seers  as  breaths-and-expira- 
tions, therewith  have  I etc.  etc. 

The  mss.,  as  usual,  are  divided  between  saptarsibhis  and  saptarsi-  in  this  verse ; 
SPP.  adopts  the  former. 

39.  If  thou  hast  eaten  it  with  another  bulk  (vydcas)  than  that  with 
which  the  ancient  seers  ate  this,  the  \img-ydkshma  will  slay  thee : thus 
one  says  to  him ; it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring, 
nor  coming  on ; with  the  atmosphere  as  bulk,  therewith  have  I etc.  etc. 

The  comm,  explains  vyacasa  by  vyaptimata  riipena. 

40.  If  thou  hast  eaten  it  with  another  back  than  that  with  which  the 
ancient  seers  ate  this,  the  lightning  will  slay  thee  : thus  one  says  to  him ; 
it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on  ; 
with  the  sky  as  back,  therewith  have  I etc.  etc. 

41.  If  thou  hast  eaten  it  with  another  breast  than  that  with  which  the 
ancient  seers  ate  this,  thou  wilt  not  prosper  with  plowing : thus  one  says 
to  him ; it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor 
coming  on ; with  the  earth  as  breast,  therewith  have  I etc.  etc. 

42.  If  thou  hast  eaten  it  with  another  belly  than  that  with  which  the 
ancient  seers  ate  this,  the  colic  udaradard)  will  slay  thee:  thus  one 
says  to  him  ; it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring, 
nor  coming  on  ; with  truth  as  belly,  therewith  have  I etc.  etc. 

The  comm,  explains  udaradara  as  udarasya  daranatmako  ' tisarakhyo  rogah,  or 
diarrhoea. 

43.  If  thou  hast  eaten  it  with  another  bladder  than  that  with  which 
the  ancient  seers  ate  this,  thou  wilt  die  in  the  waters  : thus  one  says  to 
him ; it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  com- 
ing on ; with  the  ocean  as  bladder,  therewith  have  I etc.  etc. 

44.  If  thou  hast  eaten  it  with  other  thighs  than  those  with  which  the 
ancient  seers  ate  this,  thy  thighs  will  die  : thus  one  says  to  him  ; it  verily 
[have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on;  with  the 
thighs  of  Mitra-and-Varuna,  therewith  have  I etc.  etc. 

45.  If  thou  hast  eaten  it  with  other  knees  (asthivdnt)  than  those  with 
which  the  ancient  seers  ate  this,  thou  wilt  become  lame  : thus  one  says 
to  him ; it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor 
coming  on  ; with  Tvashtar’s  knees,  therewith  have  I etc.  etc. 

46.  If  thou  hast  eaten  it  with  other  feet  than  those  with  which  the 
ancient  seers  ate  this,  thou  wilt  be  much-wandering : thus  one  says  to 


TRANSLATION  AND  NOTES.  BOOK  XL 


-XI.  3 


631 

him ; it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  com- 
ing on  ; with  the  feet  of  the  two  Alvins,  therewith  have  I etc.  etc. 

47.  If  thou  hast  eaten  it  with  other  front-feet  than  those  with  which 
the  ancient  seers  ate  this,  a serpent  will  slay  thee  : thus  one  says  to  him  ; 
it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on ; 
with  Savitar’s  front-feet,  therewith  have  I etc.  etc. 

Read  in  our  text  savittih  in  d (an  accent-mark  slipped  out  of  place). 

48.  If  thou  hast  eaten  it  with  other  hands  than  those  with  which  the 
ancient  seers  ate  this,  thou  wilt  slay  a Brahman  : thus  one  says  to  him  ; 
it  verily  [have]  I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on ; 
with  the  hands  of  righteousness  {rtd'),  therewith  have  I etc.  etc. 

49.  If  thou  hast  eaten  it  with  another  firm  standing  {p7-atisthd)  than 
that  with  which  the  ancient  seers  ate  this,  without  firm  standing,  without 
support  (aydtand)  wilt  thou  die : thus  one  says  to  him ; it  verily  [have] 
I not  [eaten]  coming  hither,  nor  retiring,  nor  coming  on  ; standing  firm 
in  truth,  therewith  have  I etc.  etc. 

All  our  samhitd-xas&.,  and  the  majority  of  SPP’s,  have  the  false  accent  apratisthand 
'nay-  in  b;  both  editions  emend  to  -s(/iand.  Some  of  our  mss.  (B.P.M.)  read /ra- 
tisthaya  in  d,  as  if  aiming  at  pratisthdya. 

[Paryaya  III. — saptakah.  mantroktadevatyam.  jo.  dsury  anustnbh  ; ji.  drey  umih  ; J2. 
j-p.  bhurik  sdmni  tristubh ; j'j.  dsurl  brhati ; 2-p.  bhurik  sdmni  brhatl ; jy. 

sdmny  usnih  ; yb.  prdjdpatyd  brhatl. \ 

50.  This  — namely,  the  rice-dish  — is  indeed  the  summit  (yistdpd)  of 
the  ruddy  one  (bradhnd). 

The  comm,  explains  bradhna  as  siiryatnandalamadhyavarti  "qvarah,  and  vistapa 
as  viyati  vistabdham  mandalam. 

51.  He  cometh  to  have  the  ruddy  one  for  his  world,  he  resorteth  {pri) 
to  the  summit  of  the  ruddy  one,  who  knoweth  thus. 

52.  Out  of  this  rice-dish  Prajapati  verily  fashioned  thirty-three  worlds. 

53.  In  order  to  the  knowledge  [prajndtia)  of  them  he  created  the 
sacrifice. 

54.  He  who  becomes  the  on-looker  {upadrasir)  of  one  knowing  thus 
stops  [his  own]  breath. 

Upadrastr  ought  to  have  here  some  special  and  offensive  sense  ; but  what  ? All  the 
mss.  leave  bhavati  unaccented,  and  SPP’s  text  follows  them;  ours  makes  the  necessary 
emendation  to  bhavati.  We  might  expect  runddhe,  middle,  but  the  following  verses 
show  whose  breath  is  meant. 

55.  If  he  does  not  stop  [his  own]  breath,  he  is  scathed  a complete 
scathing. 

The  comm,  explains  sarvajyanim  by  prajdpaqvadirupasya  sarvasyd  'bhhnatasya 
vastu7iah  . . . hdnir yathd  bhavati  tathd.  |_Cf.  GB.  i.3.  13,  p.  52'^  ; LQS.  x.  17.  7.J 


xi.  3-  BOOK  XI.  THE  ATHARVA-VEDA-SAKIHITA.  632 

56.  If  he  is  not  scathed  a complete  scathing,  before  old  age  breath 
quits  him. 

[_The  quotations  from  the  Old  Anukr.  for  the  parydya-siikta  are  given  piecemeal  at 
the  end  of  paryaya.  They  may  here  be  given  together  in  their  metrical  form  : 
ekatrmqad  bhavet  purvas  tasmad  dvasaptatih  pa7'ah  ; 
trtiyah  saptako  drsto  brhaspatih  qirasy"  api  : 

‘In  the  [hymn  beginning]  ‘■‘■brhaspatih  qirah"  ’ etc.  — The  summations  of  gatias  and 
{gana-)avasdna-rcas  are  as  follows:  1.  g-,  o;  av.,  31  ; II._g^.,  18;  av.,  72;  III.^.,  o; 
av.,  7.  Total  of  av.,  iio.  — The  second  parydya-siikta  is  called  also  a ga/ia-sjikta.j 

4.  Extolling  the  breath  (prana). 

\^Bhargava  Vaidarbki.  — sadvihfakavi.  mafitrokiaprdnadevaiyam.  dnustubham : /.  f<iiiku- 

■niati ; 8.  pathydpahkti ; 14.  7iicrt ; ly.  bhurij ; so.  atiustubgarbhdtristubh  ; si.  madhye- 
jyotir  jagatl ; ss.  trisUibh  ; sb.  br/iatigarbhd.^ 

Found  also  in  Paipp.  xvi.  The  whole  hymn  (together  with  a considerable  number 
of  others)  is  quoted  by  its  opening  words  in  Kaug.  55.  17  ; 58.  3,  11,  but  not  in  a way 
to  cast  the  least  light  upon  its  meaning  and  value.  [_The  hymn  is  reckoned  to  the 
ayusya  gana  (note  to  Kaug.  54.  ii)  ; the  comm,  quotes  further  uses  from  Naksatrakalpa 
19,  Qantikalpa  15,  and  a Pariqista.J 

Translated  : Muir,  v.  394  (the  greater  part)  ; Scherman,  p.  69  (nearly  all)  ; Deussen, 
Geschichte,  i.  i.  301  (with  a general  introduction);  Henry,  in,  147;  Griffith,  ii.  64  ; 
Bloomfield,  218,  622.  — The  hymn  to  Prana,  introduced  into  the  second  prapia  of  the 
Pragna  Upanishad,  contains  reminiscences  of  this  hymn:  cf.  vs.  19,  and  Deussen, 
Upanishads,  p.  562. 

1.  Homage  to  breath  (prdnd)  in  whose  control  is  this  All,  who  hath 
been  lord  of  all,  in  whom  all  stands  firm. 

2.  Homage,  O breath,  to  thy  roaring,  homage  to  thy  thunder;  hom- 
age, O breath,  to  thy  lightning,  homage  to  thee  raining,  O breath. 

Ppp.  reads  in  c 'stu  for  prana. 

3.  When  breath  with  thunder  roars  at  the  herbs,  they  are  impregnated 
(yPra-vi),  they  receive  embryos,  then  they  are  born  many. 

Ppp.  makes  up  the  material  of  our  vss.  3 and  4 differently,  giving  first  4 a,  b and 
3 c,  d,  and  then  3 a,  b and  4 c,  d.  It  reads  garbhaih  in  c,  and  vi  jay  ate  in  d.  The  comm, 
paraphrases  viyatite  with  garbham  grhnanti  [_cf.  xii.  4.  37J.  [For  “many”  one 
might  better  say  ‘ in  great  numbers.’] 

4.  When,  the  season  having  come,  breath  roars  at  the  herbs,  then  all 
is  delighted,  whatever  is  upon  the  earth. 

In  d in  our  text,  kim  is  a misprint  for  kbit.  With  c,  d is  to  be  compared  the  similar 
half-verse  RV.  v.  83.  9 c.  d. 

5.  When  breath  hath  rained  with  rain  upon  the  great  earth,  then  the 
cattle  are  delighted  : “ verily  there  will  be  greatness  for  us.” 

[Cf.  vs.  17  below.]  Ppp.  has,  for  a,  b:  yadd  prdno  abhyakrandfd  varsena  staua- 
yitnund.  l_Pada  d doubtless  means  precisely  the  same  thing  as  the  English  slang, 
‘ that  ’ll  be  great  for  us  ! ’] 


633 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  4 


6.  The  herbs,  being  rained  on,  have  talked  with  breath  : “verily  thou 
hast  extended  our  life-time  ; thou  hast  made  us  all  fragrant.” 

Ppp.  reads  in  b avaciram,  and  in  c acicarat. 

7.  Homage  be  to  thee  coming,  homage  be  to  [thee]  going  away  ; hom- 
age to  thee,  O breath,  standing ; to  thee  sitting  also  [be]  homage. 

Compare  2.  15  above,  which  differs  only  in  the  vocative  used.  Ppp.  puts  the  verse 
after  our  8,  and  reads  te  'stu  in  a,  and  ttamo  's(u  in  b ; a few  of  SPP’s  authorities  make 
the  same  combinations. 

8.  Homage  to  thee  breathing,  O breath  ; homage  be  to  [thee]  making 
expiration  ; homage  to  thee  turned  away,  homage  to  thee  turned  toward 
[us] ; to  the  whole  of  thee  [be]  this  homage. 

Ppp.  reads  in  b namo  'stu,  and  makes  paracindya  and  pratlcindya  change  places 
in  c,  d. 

9.  The  dear  body  that  is  thine,  O breath,  and  the  dearer  one  that  is 
thine,  O breath,  likewise  what  remedy  is  thine,  assign  thou  of  it  to  us  in 
order  to  life  {jlvds). 

Yox yd  in  b (to  be  rezdya  u)  the  comm,  basydu,  regarding  it  as  dual. 

10.  Breath  clothes  {anu-vas)  human  beings  (prajd),  as  a father  a dear 
son ; breath  is  lord  of  all,  both  what  breathes  and  what  does  not. 

Ppp.  combines  prajd  'nu  in  a,  and  in  d reads  twice  yas  for  yat.  Prdndti  in  d 
remains  undivided  in  /rt</«-text  by  Prat.  iv.  57. 

11.  Breath  [is]  death,  breath  takmdn;  breath  the  gods  worship 
{upa-ds) ; breath  may  set  the  truth-speaker  in  the  highest  world. 

Ppp.  has  for  a prdtio  mrtyus  prdno  amrta7h  [cf.  RV.  x.  121.  2J,  which  is  less  devoid 
of  sense ; at  the  end  it  reads  loka/h  dadhat. 

12.  Breath  is  virdj,  breath  the  directress;  breath  all  worship;  breath 
is  the  sun,  the  moon  ; breath  they  call  Prajapati. 

Ppp.  reads  prdtto  sarx'am  |_sandhi  !J  for  prduam  sarve  in  b,  and  its  c is  prdno 
'gniq  candramds  stiryas.  The  comm,  explains  destri  as  = svasvavydpdresu  sarvesdm 
prerayitrl  paradevata.  , 

13.  Breath-and-expiration  are  rice-and-barley ; breath  is  called  the 
draft-ox ; breath  is  set  in  barley ; expiration  is  called  rice. 

Ppp.  combines  prdtid  "hito  in  c.  Our  P.M.W.  read^^^^'^«^^  lox  yd%fe  ha  in  c. 

14.  A man  breathes  out  (dpdnati),  breathes  {prdnati)  within  the  womb  ; 
when,  O breath,  thou  quickenest,  then  he  is  born  again. 

Ppp.  reads,  in  b and  beyond  : garbhe  antah  : yd  vd  tvaih  prdtia  jinvah  sa  datnba 
vdyase  tvat.  The  comm,  has  atho  in  d. 

15.  Breath  they  call  Matarigvan  ; breath  is  called  the  wind;  in  breath 
what  has  been  and  what  will  be,  in  breath  is  all  established  {prdtisihita). 

Ppp.  has  at  tlie  end  samdhitdh. 


XI.  4“ 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


634 


16.  They  of  the  Atharvans,  they  of  the  Ahgirases,  they  of  the  gods, 
also  those  born  of  men  — the  herbs  are  generated  [pra-Jd),  when  thou, 
O breath,  quickenest. 

Ppp.  has  ca  yds  instead  of  tUa  at  end  of  b,  and,  for  c,  sarvd  pra  modanty  osadhik. 
The  adjectives  are  feminine,  denoting  the  herbs. 

17.  When  breath  hath  rained  with  rain  on  the  great  earth,  the  herbs 
are  generated,  likewise  whatever  plants  [there  are]. 

Compare  vs.  5 above,  of  which  this  is  an  imitation ; Ppp.  makes  it  yet  closer,  by 
reading  inodante  for  jdyante  in  c.  Some  of  the  sathhitd-'cas,%.  read  jdyanie  'tho  (losing 
the  accent  of  dthd)  in  c-d. 

18.  He  who  knoweth  this  of  thee,  O breath,  and  in  whom  thou  art 
established  — to  him  shall  all  bring  tribute  in  yon  highest  world. 

Ppp.  separates idam  in  a. 

19.  As,  O breath,  all  these  human  beings  {prajd)  are  tribute-bearers 
to  thee,  so  shall  they  bring  tribute  to  him  who  shall  hear  thee,  O thou 
of  good  report  {su^rdvas). 

Ppp.  has  for  d yas  tvd  quqrdva  qiiqruvahj  and  the  comm,  also  reads  quqruvah. 
[_With  this  vs.,  cf.  Pra^na  Upanishad,  ii.  7.J 

20.  He  moves,  an  embryo,  within  the  divinities  ; having  come  into 
being  (Idbhuta),  having  been  {bhuid),  he  is  born  again;  he,  having  been, 
entered  with  might  {gdcibhis)  what  is  to  be,  what  will  be,  [as]  a father 
a son. 

The  understanding  of  this  very  obscure  verse  is  not  helped  by  the  comm.,  and  Ppp. 
offers  no  variants.  The  comm,  reads  bhutam  instead  of  bhavyam  in  c.  A part  of  the 
mss.  read  vive^a  (not  -^d)  in  d. 

21.  The  swan  {hahsd),  ascending,  does  not  extract  {ut-khid)  one  foot 
from  the  sea ; verily,  if  he  should  extract  that,  there  would  not  be  today 
nor  tomorrow ; there  would  not  be  night  nor  day ; at  no  time  soever 
would  it  dawn  {vi-vas). 

Ppp.  reads  ntpapadam  at  end  of  b,  and  goes  on  thus : imam  sa  turn  utkhide  ahndi- 
vdcya  nah  (yo  na  rdtrl  nna  ha  syd  hnas  prajhd  tu  ki  cana.  The  comm,  explains 
the  verse  first  as  relating  to  the  sun,  for  which  it  appears  to  be  really  intended,  and  then 
as  applied  to  breath,  to  which  it  may  be  conceived  to  belong  as  being  for  the  microcosm 
what  the  sun  is  to  the  macrocosm.  [_Cf.  my  note  to  viii.  7.  24.  Here  one  would  indeed 
be  reluctant  to  translate  hahsa  by  ‘ goose. ’J 

22.  The  eight-wheeled  [thing,  neut.]  rolls,  having  one  rim,  thousand- 
syllabled,  forth  in  front,  down  behind  ; with  a half  it  has  generated  all 
existence;  what  its  [other]  half  [is]  — which  sign  is  that.'* 

This  verse  also  evidently  belongs  to  the  sun ; with  its  mystic  ascriptions  are  to  be 
compared  those  of  the  partly  corresponding  verses  x.  8.  7,  13.  Ppp.  ends  instead  with 
kim  H tasya  ketnh ; it  also  combines  variate  'kanemi  in  a.  The  comm,  rcd^ds  pafcdt 


635 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  4 


at  end  of  b,  and  two  or  three  of  the  mss.  (including  our  O.)  do  the  same.  ‘ In  front’ 
and  ‘ behind  ’ are,  of  course,  = ‘ in  the  east  ’ and  ‘ in  the  west.’  The  a of  astacakra, 
and  its  retention  in  the  pada-\.^x\.  {astiiocakram)  are  by  Prat.  iii.  2 and  iv.  94. 

23.  He  who  is  lord  of  this  that  has  every  {vigva)  [kind  of]  birth,  of 
every  stirring  thing  — to  thee  being  such,  O breath,  having  a quick  bow 
among  the  unexhausted  (?dnj'a),  be  homage. 

The  very  rare  d/tya  is  rendered,  at  a venture,  with  the  Pet.  Lexx.  [_see  BR.  under 
dnyd,  and  OB.  i.  66  a,  end J ; [and  the  parallelism  of  the  next  vs.,  with  its  dtandra, 
favors  this  renderingj.  The  wholly  obscure  pada  in  which  it  occurs  is  explained  by 
the  comm,  to  mean  prani^artresu  ksipram  gacchate  vyapniroate  : he  takes  dnya  from 
the  root  an  ‘breathe,’  and  -dhanvan  from  dhav  ‘go.’  Ppp.  has  no  variants  to  help  us. 

24.  He  who  is  lord  of  this  that  has  all  {sdrva)  [kinds  of]  birth,  of  all 
that  stirs,  unwearied,  wise  by  brahman  — let  breath  go  after  (anu-sthd)  me. 

Ppp.  has  at  the  end  the  easier  reading  ntdm  abhi  raksatit.  [_\V.  interlines  “ attend  ” 
as  a rendering  of  ann-siha.^ 

25.  Upright  among  the  sleeping  he  wakes;  by  no  means  {namt)  does 
he  fall  down  horizontal  (tirydn)  ; no  one  soever  has  heard  of  his  sleeping 
among  the  sleeping. 

The  comm,  reads  in  a jdgara  and  understands  it  as  impv.  2d  sing.  Ppp.  has  in  c 
U or  in  a ?J  svapnesu.  The  combination  of  supidm  and  asya  seems  to  make  it  neces- 
sary to  take  the  former  in  the  sense  of  svapna,  or  of  svdpa,  as  the  comm,  glosses  it. 
The  activity  of  the  breath  while  the  other  powers  and  senses  of  the  body  are  asleep  is 
a theme  of  wonder  elsewhere  also.  For  suptesii  in  a,  read  suptesu  (an  accent-mark 
slipped  over  the  wrong  syllable). 

26.  O breath,  turn  not  about  from  me ; not  another  than  I shalt  thou 
be ; like  the  embryo  of  the  waters,  in  order  to  life  {jivds),  I bind  thee  to 
me,  O breath. 

The  obscure  second  pada  is  by  the  comm,  explained  to  mean  mayd  saka  tadatmya- 
Panna  eva  vartase.  Some  mss.  (including  our  O.)  accent  mdt  both  times,  and  SPP. 
follows  them  in  his  text : compare  xii.  3.  46. 

|_The  quoted  Anukr.  says  prdnaya." \ 

[_Here  ends  the  second  anuvdka,  with  2 hymns  and  82  verses,  according  to  the  count 
of  the  Berlin  edition : that  is  i parydya-siikta  with  3 parydyas  and  56  verses  and 
I artha-sukta  with  26  verses.  But  some  mss.  sum  up  the  anuvdka  as  containing  136 
“verses  of  both  sorts,”  that  is  the  no  avasdna-rcas  of  our  h.  3 (see  p.  632,  top,  and 
p.  629,  top)  and  the  26  rcas  of  our  h.  4.  J 

LThe  following  quotation  from  the  Old  Anukr.  seems  to  be  put  after  the  end  of  h.  4 
as  pertaining  to  the  anuvdka : tray  as  “ tasydu  'dano  ” bhavet.  Does  this  mean  that 
we  have  no  right  to  count  the  “ iasyaudana  ” as  less  than  3 hymns?  Cf.  p.  61 1,  If  4.J 


XI.  5- 


BOOK  XI.  THE  ATHARVA-VEDA-SAKIHITA. 


636 


5.  Extolling  the  Vedic  student  (brahmacarin). 

\Brakman.  — sadvin^akam . mantroktabrahmacdrldevatyam.  trdistubham  : i.  pure  tijdgata- 

virddgarbhd  ; 2.  gp.  brhatlgarbhd  virdt  fakvart*  ; 6.  (dkvaragarbhd  p-p.  jagati  ; 7.  virdd- 
garbhd ; 8.  picrd tijdgatd  virdd  jagatl ; 9.  brhatlgarbhd  ; 10.  bhurij ; 11.  jagatJ ; 12. 
^dkvaragarbhd  4p.  virdd  atijagatl ; ij.  jagatl;  ig.  purastdjjyotis  ; 14,  16-22.  anustubh  ; 
2g.  purobdrhatdtijdgatagarbhd ; 2g.  i-av.  drey  tipiih ; 26.  madhyejyotir  usuiggarbhdi\ 
*|_The  words  virdt  fakvarl  are  lacking  in  the  London  ms.  and  are  supplied  from  the 
Berlin  ms.  The  latter  adds  pard  urobrhatl : but  vs.  3 is  hardly  metrical,  and  at  any  rate 
no  urobrhatl.  \ 

Found  also  in  Paipp.  xvi.  (with  slight  differences  of  order,  which  will  be  pointed  out 
under  the  verses).  Not  quoted  either  in  the  Kau(;ika  or  in  the  Vaitana  Sutra  ; |_but 
the  schol.  to  Kau^.  55.  18  prescribe  vs.  3 for  use  in  the  npanaya7ia\.  |_It  is  cited  also 
at  the  beginning  of  GB.  (i.  2.  1-8),  the  chapter  on  the  brahi?iacdrin.\ 

Translated:  Muir,  v.  400  (18  vss.)  ; Ludwig,  p.  452  ; Scherman,  p.  84  ( 19  vss.)  ; Deus- 
sen,  Geschichte,  i.  i.  277  ; Henry,  114,  150;  Griffith,  ii.  68;  Bloomfield,  214,  626.  — Cf. 
also  Bergaigne-Henry,  Manttel,  p.  161  ; Hillebrandt,  Ved.  Myihol.,  i.  471.  Henry,  p.  ix 
of  his  preface  to  Books  X-XII,  cites  this  hymn  in  his  discussion  of  brdhman,  which 
he  connects  with  root  bhrdj ; and  Oldenberg  reviews  the  matter  in  IFA.  viii.  40-41. 
Deussen  entitles  the  hymn  “ The  Brahman-pupil  as  incarnation  of  Brahm,”  and  gives  a 
general  interpretation  of  its  content  by  way  of  introduction.  This  should  be  consulted. 
The  rendering  “ Vedic-studentship  ” is  too  rigid  to  fit  everywhere : cf.  vs.  18,  note. 

1.  The  Vedic  student  goes  on  setting  in  motion  (is)  both  firmaments; 
in  him  the  gods  become  like-minded  ; he  maintains  earth  and  heaven  ; he 
fills  his  teacher  with  fervor  (idpas). 

Ppp.  \\2iS  yasmin  for  tasmiti  in  b ; it  rectifies  the  meter  of  c by  reading  at  the  end 
dyam  uta  'vnunj  it  combines  sd  "cdryani,  and  ends  the  verse  with  bibharti.  The 
comm,  explains with  yJa/aya// both  here  and  in  vs.  2. 

2.  The  Fathers,  the  god-folk,  all  the  gods  individually  assemble  after 
the  Vedic  student ; the  Gandharvas  went  after  him,  thirty-three,  three 
hundred,  six  thousand  ; he  fills  all  the  gods  with  fervor. 

Ppp.  puts  the  verse  after  3,  and  reads,  after  pitaras  in  a,  manusyd  devajand  ga/t- 
dharvd  ' tiusathyantii  sarve : irayastrih(;ata>h  trii^atarh  satsahasrdu  sarvdn  sa  devdns 
tapasd  bibharti.  None  of  the  mss.,  nor  either  edition,  reads  sattsahasrdh,  as  required 
by  Prat.  ii.  8. 

3.  The  teacher,  taking  [him]  in  charge  (upa-ni),  makes  the  Vedic 
student  an  embryo  within  ; he  bears  him  in  his  belly  three  nights ; the 
gods  gather  unto  him  to  see  him  when  born. 

Upa-nt  probably  already  a technical  term  for  ‘ receive  as  pupil,  initiate.’  |_Prescribed 
in  the  schol.  to  Kauq.  55.  18,  as  noted  above.J  |_The  first  line  seems  to  be  prose:  see 
at  end  of  Anukr.-extracts.J 

4.  This  piece  of  fuel  [is]  earth,  sky  the  second  ; also  the  atmosphere 
he  fills  with  fuel ; the  Vedic  student  fills  the  worlds  with  fuel,  girdle,  toil, 
fervor. 


637 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  5 


Ppp.  reads  mekhalavi  for  -lay a,  and  at  the  end  again  |_for  the  third  timej  bibharti. 
|_\Ve  have  the  converse  variant  at  xiii.  i.  i.J 

5.  Prior  born  of  the  brahman,  the  Vedic  student,  clothing  himself 
with  heat  {gharmd),  stood  up  with  fervor ; from  him  [was]  born  the 
brdhmana,  the  chief  brahman,  and  all  the  gods,  together  with  immortality 
{amrta). 

Ppp.  reads  tapaso  'dhi  tisthat  at  end  of  b.  Of  a the  meaning  may  probably  be  ‘ was 
born  before  the  brdhman  ' (so  the  translators). 

6.  The  Vedic  student  goes  kindled  with  fuel,  clothing  himself  in  the 
black-antelope-skin,  consecrated,  long-bearded  ; he  goes  at  once  from  the 
eastern  to  the  northern  ocean,  having  grasped  the  worlds,  again  and  again 
violently  shaping  (?dcanhr)  [them]. 

Ppp.  reads  in  b kdrsniw,  and  in  c sadyel  purvad.  The  comm,  has  in  d samgrhya; 
he  explains  muhur  dcarikrat  by  atyartham  dbhimukhyena  karoti.  L‘  Northern  ocean  ’ : 
cf.  note  to  xi.  2.  25.J 

7.  The  Vedic  student,  generating  the  brdhman,  the  waters,  the  world, 
Prajapati,  the  most  exalted  one,  the  virdj,  having  become  an  embryo  in 
the  womb  of  immortality ; having  become  Indra,  he  has  shattered  (trh) 
the  Asuras. 

Ppp.  reads  in  d amrtdn  instead  of  asuran.  More  than  half  of  SPP’s  authorities 
read  bhutva  amrt-  uncombined  in  c. 

8.  The  teacher  fabricated  both  these  envelops  {ndbhas),  the  wide,  pro- 
found, [namely]  earth  and  sky  ; them  the  Vedic  student  defends  by  fervor  ; 
in  him  the  gods  become  like-minded. 

The  last  pada  is  identical  with  i b above.  Ppp.  is  more  original,  reading  for  c,  d : 
tail  brahmacdri  tapasd  'bhi  raksati  tayor  devds  sadamddam  madanti ; it  also  omits 
ime  in  a;  and  it  puts  the  verse  after  our  vs.  9.  The  comm.  |_and  two  of  SPP’s  authori- 
tiesj  read  tarn  for  te  at  beginning  of  c. 

9.  This  broad  {prlhivi)  earth,  and  the  sky,  the  Vedic  student  first 
brought  [as]  alms  (bhiksd) ; having  made  them  [both]  fuel,  he  worships ; 
in  them  are  set  {drpita)  all  beings. 

Ppp.  omits  the  meter-disturbing  a in  b,  and  reads  for  c,  te  braluna  krtvd  samidhd 
updsata.  ‘Worships’:  i.e.,  as  the  comm,  explains,  ‘tends  the  fire  with  them.’ 

10.  The  one  this  side,  the  other  beyond,  the  back  of  the  sky,  in  secret 
[are]  deposited  \jii-dha\  the  two  treasures  (tiidJii)  of  the  brdhmana ; them 
the  Vedic  student  defends  by  fervor;  the  whole  of  that  he,  knowing, 
makes  brdhman  for  himself. 

The  construction  and  sense  of  the  last  pada  are  very  doubtful.  For  c,  Ppp.  has  its 
version  of  our  8 c over  again : tdii  brahmacdri  tapasd  'bhi  raksati ; it  also  combines 
pard  'nyo  in  a.  l_To  bring  out  the  play  of  the  original,  one  might  render  nidhi  by 
‘ deposits. ’J 


XI.  5- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


638 


11.  The  one  this  side,  the  other  hence,  from  earth,  the  two  fires  come 
together  between  these  two  envelops ; upon  them  are  set  {gri)  the  firm 
rays ; these  the  Vedic  student  stands  upon  by  fervor. 

For  our  obscure  first  pada  Ppp.  substitutes  a more  translatable  version  : arvag  anyo 
divas  prsthad  ito  'nyas  prthivyah  j and  it  reads  ati  for  'dhi  in  c;  and  the  comm,  has 
also  ati,  combining  it  with  the  following  to  atidrdhas.  |_The  comm,  also  has  tarn  (mis- 
printed ta : see  “ Corrections”)  for  tan  in  d.J 

12.  Roaring  on,  thundering,  the  ruddy  white-goer  has  introduced 
{la?m-bhr)  in  the  earth  a great  virile  member;  the  Vedic  student  pours 
seed  upon  the  surface  (sdnu),  on  the  earth  ; by  that  live  the  four  directions. 

Extremely  obscure,  and  there  are  no  valuable  variants.  Ppp.  has  at  the  beginning 
abhikrandann  irunac  chatingo;  the  comm,  reads  varunah  qyatihgo,  explaining  the 
latter  word  by  (^yetavarnaih  jalapiir7iam  nteghatn  pi'&ptah.  The  last  pada  is  found 
elsewhere,  as  ix.  10.  19  d,  RV.  i.  164.  42  b. 

|_For  consistency,  the  Berlin  ed.  should  have  abhikrdndant.\  |_The  Anukr.  defines 
the  vs.  as  of  50  syllables  and  appears  to  scan  it  as  134-  ii  : ii  -f  14=49. 
puts  the  mark  of  pada-division  htiort  prthivya/n.  This  last  is  a most  palpable  gloss  of 
sanau.  If  we  reject  it,  padas  b,  c,  d are  good  tristubhs.\ 

13.  In  the  fire,  in  the  sun,  in  the  moon,  in  Matari^van,  in  the  waters, 
the  Vedic  student  puts  fuel ; their  gleams  (arcis)  go  about  separately  in 

the  cloud;  their  sacrificial  butter  (dj'ya)  is  man,  rain,  waters. 

% 

Ludwig  conjectures  '■'■purisain  fog  ” in  d for  purusas.  Ppp.  is  too  corrupt  in  c.  d to 
be  of  service.  ‘Their’  in  c,  d is  tasam  fern.,  apparently  relating  to  samicihas  ‘ sticks  of 
fuel,’  though  we  had  only  the  singular  in  b;  but  the  comm,  regards  it  as  ‘of  fire  etc.,’ 
the  fern,  being  used  because  the  last  of  the  series  (l_the  meter-disturbingj  apsu  ‘ waters  ’) 
was  feminine  — which  is  possible. 

14.  The  teacher  [was]  death,  Varuna,  Soma,  the  herbs,  milk;  the 
thunder-clouds  were  warriors ; by  them  [was]  this  heaven  (svdr)  brought. 

This  verse  stands  in  Ppp.  before  our  vs.  13;  it  reads  at  the  beginning  parjanyas 
instead  of  acaryas,  reads  in  c jimutd  "sail,  and  in  d ss'ar  abharam.  The  comm.,  in 
order  to  put  some  sense  into  the  identification  of  the  teacher  with  death  and  \’aruna, 
regards  it  as  alluding  to  the  instruction  of  Naciketas  by  Death  (Kadia  Upanishad,  etc.) 
and  of  Bhrgu  by  Varuna  [TA.  ix.  i,  etc.J.  [For  c,  d,  Roth  compares  <^B.  xi.  8.  i».J 

15.  Varuna,  having  become  teacher,  makes  his  own  {}amd)  the  entire 
ghee ; whatever  he  sought  of  Prajapati,  that  the  Vedic  student  furnished, 
a friend  {mitrd)  from  his  own  self. 

The  translation  implies  svat  as  the  proper  /<7f/<rz-reading  in  d,  and  the  comm,  also 
understands  this ; but  all  the  pada-m%s,.  read  svan,  as  if  accus.  pi.  The  end  of  this 
verse  and  the  beginning  of  the  next  are  unfortunately  wanting  in  Ppp.;  it  reads  at  the 
beginning  amad  ida/ii  krn-.  The  mss.  put  the  avasdna  after  prajdpatau  instead  of 
vdrunah,  and  SPP.  divides  accordingly  [_see  his  note  J ; our  divisidn  is  changed 
in  obedience  to  the  requirements  of  the  sense.  Ludwig  understands  mitrds  as  signify- 
ing the  god  Mitra. 


639 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  5 


16.  The  tqacher  [is]  the  Vedic  student;  the  Vedic  student  [is]  Praja- 
pati ; Prajapati  bears  rule  {vi-rdj) ; the  vird;  became  the  controlling 
Indra. 

17.  By  Vedic-studentship,  by  fervor,  a king  defends  his  kingdom;  a 
teacher  by  Vedic-studentship  (brahmacdrya)  seeks  a Vedic  student. 

Ppp.  reads  raksate  in  b,  and  ichati  in  d. 

18.  By  Vedic-studentship  a girl  wins  (yid)  a young  husband  ; by  Vedic- 
studentship  a draft-ox,  a horse  strives  to  gain  {ji)  food. 

Instead  of  jigisati  at  the  end,  SPP.  reads  jigirsati  ‘strives  to  swallow,’  finding  it  in 
the  comm.,  and  in  less  than  a quarter  (four  out  of  seventeen)  of  his  authorities ; none 
of  ours  give  it,  so  far  as  noted.  Ppp.  suggests  yet  another  and  a better  reading,  namely 
jihlrsati — if,  as  seems  probable,  that  underlies  its  corruption  jdhirusati.  As  between 
jigisati  and  jigirsati,  the  former  seems  preferable.  j^These  verses  wiH  seem  much  less 
inept  if  we  give  a less  rigid  interpretation  to  brahmacarya  : see  Deussen,  p.  281,  p.  278.  J 

19.  By  Vedic-studentship,  by  fervor,  the  gods  smote  away  death  ; Indra 
by  Vedic-studentship  brought  heaven  (svdr)  for  the  gods. 

Ppp.  reads  ajd  'jayan  at  end  of  b |_and  amrtam  for  devebhyah  in  dj. 

20.  The  herbs,  past  and  future,  day  and  night,  the  forest  tree,  the  year 
together  with  the  seasons  — they  are  born  of  the  Vedic  student. 

All  the  samhitd-m%%.  chance  to  agree  in  c in  reading  sahd  rtubhis,  which  SPP.  accord- 
ingly  gives  in  his  text.  Ppp.  also  has  it ; and  further  bhiitdbhavyatn  in  a,  and  brahma- 
cdrind  at  the  end. 

21.  The  earthly,  the  heavenly  cattle,  they  of  the  forest,  and  they  that 
are  of  the  village,  the  wingless  and  they  that  are  winged  — they  are  born 
of  the  Vedic  student. 

Ppp.  again  reads  at  the  end  -cdrind.  |_For  paqavas,  cf.  xi.  2.  24  note.J 

22.  Individually  do  all  that  are  of  Prajapati  bear  breaths  in  their 
bodies  {aUndti) ; all  these  the  brdhman  defends,  brought  in  the  Vedic 
student. 

Ppp.  reads  at  end  of  b bibhrate ; one  would  like  to  emend  to  bibhratas.  [_But  cf. 
Deussen’s  interpretation,  p.  282.  J Ppp.  also  has  in  c sarvdhs  tdn. 

23.  That,  sent  forth  (Iparisutd)  of  the  gods,  not  mounted  onto,  goes 
about  shining ; from  that  [was]  born  the  brdhmana,  the  chief  brdhman, 
and  all  the  gods,  together  with  immortality. 

The  translation  of  the  first  half-verse  is  merely  mechanical.  The  second  is  identical 
with  5 c,  d,  above.  Ppp.  puts  the  verse  after  our  vs.  24,  reads  puruhiitam  instead  of 
the  obscure  parisiitam  in  a,  and  gives  the  verse  a last  half  of  its  own ; tasmin  sarve 
paqavas  tatra  yajhds  tas7ninn  anna?ii  saha  devatdbhih  j and  this  version  of  the  second 
half-verse  is  given  in  GB.  i.  2.  7.  The  comm,  explains  paripitam  as  parigrhitam; 
dtmatayd  sdksdtkrtani. 


XI.  5- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


640 


24.  The  Vedic  student  bears  a shining  brahman  ; in  that  [are]  woven 
together  all  the  gods ; [he]  generating  breath-and-expiration,  then  out- 
breathing  {vyand),  speech,  mind,  heart,  brahman,  wisdom. 

Ppp.  reads  in  b asniin  for  ias^nin ; its  verse  has  for  second  half  our  26  c,  d,  and  our 
24  c,  d is  added  at  the  end  of  our  23,  which,  as  above  noticed,  comes  second  of  the  two 
verses ; it  reads  for  d caksuq  qrotratk  janayati  braJwia  med/tatn.  |_The  sequence  is, 
therefore,  24  a,  b,  26  c,  d,  23,  24  c,  d.J  The  GB.  c\t&s  prdnapanau  janayan  as  tl  pratika 
at  i.  2.  8. 

25.  Sight,  hearing,  glory  put  thou  in  us;  food,  seed,  blood  {lohita), 
belly. 

Ppp.  begins  differently : vdcam  qresthdm  yaqo  'smdsu.  [Deussen  renders  uddram 
by  ‘ Leibessegen.’ J 

26.  Shaping  (.?)  these  things,  the  Vedic  student  stood  performing 
penance  (tapas  tapya-)  on  the  back  of  the  sea  {salild),  in  the  ocean ; he, 
bathed,  brown,  ruddy  {pihgald),  shines  much  on  the  earth. 

The  comm,  explains  25  and  26  together,  as  if  one  verse.  The  translation  implies 
the  emendation,  apparently  unavoidable,  of  kdlpat  to  kdlpanj  the  comm,  makes  no 
scruple  of  glossing  it  with  kalpayan. 

|_The  quoted  Anukr.  says  brahmacdri"  ca.J 

[Here  ends  the  twenty-fourth  prapd/baka.J 

6.  To  many  different  gods:  for  relief. 

\_Qamtdti. — trayovinfakam.  candramasam  uta  mantroktadevatyam.  dnusiubham*  ; sj.  brhati- 
garbhd.'\  * [_The  Anukr.  omits  the  definition  of  18  as  pathydpahkii. \ 

Found  also  (except  vss.  3,  20,  23)  in  Paipp.  xv.  (in  considerably  altered  verse-order: 
I,  2,  4,  6,  5,  7,  15,  8,  9,  14,  17,  10,  II,  19,  13,  12,  18,  16,  22,  21). 

[The  hymn  is  included  by  Kau^.  9.  2,  4 in  the  qdnti  ganas,  major  and  minor;  and 
all  of  the  hymn  except  vss.  7,  9,  22,  23  (those  in  which  the  word  atthas  is  missing)  is 
reckoned  to  the  ahholinga  gana  (note  to  32.  27).  The  last  verse  is  cited  separately  at 
58.  25  in  a rite  for  long  life.  The  same  verse  is  variously  cited  by  the  subordinate 
works  and  the  schol.  : see  note  to  9.  2 ; 42.  13  (student’s  return)  ; 53.  8 {godana)  ; 55.  i 
{upatiayand)  ; Ke^.  to  44.  5 {yaqar^amana).  Verse  9 is  reckoned  to  the  ratidra  gana, 
note  to  50.  13.J 

Translated;  Henry,  117,  155;  Griffith,  ii.  72  ; Bloomfield,  160,628. 

1.  We  address  {bril)  Agni,  the  forest  trees,  the  herbs  and  the  plants, 
Indra,  Brihaspati,  the  sun  : let  them  free  us  from  distress. 

The  comm,  questions  whether  to  render  brtimas  by  stumas  or  by  istaphalam 
ydcdmahe. 

2.  We  address  king  Varuna,  Mitra,  Vishnu,  likewise  Bhaga ; Ah^a, 
Vivasvant  we  address  : let  them  free  us  from  distress. 

3.  We  address  god  Savitar,  Dhatar  and  Pushan  ; we  address  Tvashtar 
at  the  head  {agriyd)  : let  them  free  us  from  distress. 

MS.  has  nearly  the  same  verse  In  ii.  7.  13,  but  with  a like  our  2 a. 


641 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-xi.  6 


4.  The  Gandharvas-ancl-Apsarases  we  address,  the  (two)  Alvins,  Brah- 
manaspati,  the  god  that  is  Aryaman  by  name  : let  them  free  us  from 
distress. 

5.  Day-and-night  now  we  address,  sun-and-moon  both  ; all  the  Adi- 
tyas  we  address  : let  them  free  us  from  distress. 

Ppp.  combines,  in  b,  -masa  ubhd,  and  reads  in  c aditydn  sarvdn. 

6.  The  wind  we  address,  Parjanya,  the  atmosphere,  also  the  quarters, 
and  all  regions  we  address  : let  them  free  us  from  distress. 

7.  Let  day-and-night,  likewise  dawn,  free  me  from  what  comes  from 
a curse ; let  god  Soma  free  me,  whom  they  call  the  moon. 

Ppp.  reads  at  end  of  b vrsd  for  usdh,  and  in  c ddityas  for  devas.  [_Cf.  Hillebrandt, 
Ved.  Mythol.,  i.  270.J 

8.  The  earthly,  the  heavenly  cattle,  also  the  beasts  (tnrgd)  that  are  of 
the  forest ; we  address  the  hawks  igakuntd),  the  birds  {paksin) : let  them 
free  us  from  distress. 

Or,  ‘the  winged  hawks.’  Ppp.  has  a better  and  more  independent  a (ours  = 5.  21  a, 
above)  : ye  grdmyds  sapta  paqavah  |_cf.  iii.  10.  6 notej. 

9.  Bhava-and-^arva  now  we  address,  Rudra  and  him  that  is  lord  of 
cattle;  the  arrows  of  them  which  we  well  know  (sam-vid)  — let  those  be 
ever  propitious  to  us. 

Ppp.  reads  in  b ugras  for  rudram,  and,  instead  of  d,  the  refrain  te  no  muiicantv 
anhasah.  The  comm,  has  vidmas  for  -»ia  in  c.  |_Pada  d is  nearly  repeated  at  vs.  22  d.  J 

10.  We  address  the  sky,  the  asterisms,  the  earth,  the  yaksds,  the 
mountains;  the  oceans,  the  rivers,  the  pools  — let  them  free  us  from 
distress. 

Ppp.  reads  in  b bhdumam.  The  comm,  explains  yaksdni  as  pujydni  tatratydni 
punyaksetrdni.  MS.  has  the  verse  in  ii.  7.  13,  but  reads  samudmn  and  veqantan  in  c. 

11.  The  seven  seers  now  we  address,  the  heavenly  waters,  Prajapati ; 
the  Fathers  with  Yama  as  their  chief  (prestha)  we  address  : let  them  free 
us  from  distress. 

Most  of  the  mss.  (including  all  of  ours  that  are  noted)  read  saptarsi?i  in  a,  and  SPP. 
gives  it  in  his  text ; the  comm,  has  sapiarsin. 

12.  The  gods  that  are  seated  in  the  sky,  and  that  are  seated  in  the 
atmosphere,  the  mighty  ones  {pakrd)  that  are  set  (pri)  on  the  earth  — let 
them  free  us  from  distress. 

|_We  had  a,  b above  at  x.  9.  12.  In  a read  devasof\ 

13.  The  Adityas,  the  Rudras,  the  Vasus,  the  gods  in  heaven,  the 
Atharvans,  the  Angirases  full  of  wisdom  — let  them  free  us  from  distress. 

Perhaps  b is  rather  ‘ the  divine  Atharvans  in  heaven  ’ ; Ppp.  reads  devd  ddivd 
atharvanah. 


xi.  6- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


642 


14.  We  address  the  sacrifice,  the  sacrificer,  the  verses  (;V),  the  chants 
(sdmmi),  the  remedies ; the  sacred  formulas  {ydjns),  the  invocations  we 
address  : let  them  free  us  from  distress. 

Bhesajd,  which  probably  refers  to  material  like  that  included  in  the  Atharva-Veda, 
is  explained  by  the  comm,  as  qantikaratii  vamadevyddini j no  hymns  in  our  collection 
receive  any  such  title  in  the  Kaugika. 

I 5.  The  five  kingdoms  of  plants,  having  Soma  as  their  chief  {grdstha),  we 
address ; the  darbhd,  hemp,  barley,  sdha  — let  them  free  us  from  distress. 

Ppp.  rectifies  the  meter  of  b by  reading  briimasij  in  c it  puts  bhangas  before  darbhas. 
The  mss.,  as  usual,  differ  as  to  the  accent  of  rdjya ; several  (including  our  O.)  read 
rajydni,  and  our  R.s.m.  has  rdjydni.  The  comm,  calls  saha  simply  ‘ a kind  of  herb.’ 

16.  The  niggards  we  address,  the  demons,  the  serpents,  the  pure-folk, 
the  Fathers;  the  hundred-and-one  deaths  we  address:  let  them  free  us 
from  distress. 

|_With  b,  cf.  viii.  8.  15,  and  9.24  below.  Cf.  note  to  iii.  ii.  5 for  the  “hundred- 
and-one  deaths.”  Cf.  also  Chandogya  Up.,  viii.  73,  93,  io3,  where  Indra  passes  three 
thirty- two-year  terms  of  studentship  with  Prajapati  and  is  then  bidden  (viii.  II3)  to 
pass  five  years  more,  to  make  out  the  full  tale  of  loi  years. J 

17.  The  seasons  we  address,  the  lords  of  the  seasons,  the  year-divisions 
and  the  winters,  the  summers,  the  years,  the  months  : let  them  free  us 
from  distress. 

The  verse  nearly  agrees  with  iii.  10.  9.  The  comm,  quotes  from  Taitt.  Brah.  ii.  6.  19 
in  explanation  of  what  gods  are  lords  of  the  several  seasons.  Artavdn  he  defines  as 
taitadrtuviqesasatnbandhinah  paddrthdn  j hdyana  and  sa7>td  are  to  him  simply  other 
names  for  ‘year.’ 

18.  Come,  ye  gods,  from  the  south ; from  the  west  come  up  eastward  ; 
from  the  east,  from  the  north,  mighty,  all  the  gods,  coming  together : let 
them  free  us  from  distress. 

Ppp.  rectifies  the  meter  of  b by  adding  nas  at  the  end. 

19.  All  the  gods  now  we  address,  of  true  agreements,  increasers  of 
righteousness,  together  with  all  their  spouses  : let  them  free  us  from 
distress. 

20.  The  collective  gods  now  we  address,  of  true  agreements,  increasers 
of  righteousness,  together  with  their  collective  spouses  : let  them  free  us 
from  distress. 

This  verse  (omitted  in  Ppp.)  differs  from  the  preceding  only  by  twice  reading  sarva 
instead  of  viqva.  The  epithet  rtdvfdh  may  also  signify  ‘ increasing  by  righteousness.’ 

21.  Existence  we  address,  the  lord  of  existences,  and  who  is  controller 
of  existences;  all  existences,  assembling  — let  them  free  us  from  distress. 

Bhutdm  at  the  beginning  may  be  adjective,  ‘ him  who  is.’  Ppp-  reads  patis  for 
va^l  at  end  of  b,  and,  for  c,  bhiitdni  sarvd  brumas. 


643 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  7 


22.  They  that  are  the  five  divine  directions,  that  are  the  twelve  divine 
seasons,  that  are  the  fangs  of  the  year — let  them  be  ever  propitious 
to  us. 

All  the  sa/hhita-ms9,.  happen  to  read  together  in  b dvadaqa  ?-tdvah,  which  SPP. 
adopts;  Ppp.  makes  the  same  combination.  |_Pada  d is  nearly  9 d above. J 

23.  The  immortal  remedy,  chariot-bought,  which  Matall  knows  — that 
Indra  made  enter  into  the  waters ; that  remedy,  O waters,  give  ye. 

The  pada-icxX  reads  matall  also.  |_Concerning  Matall,  see  Weber,  Sb.  1895,  p.  83 7.  J 
All  the  mss.  accent  apo  in  d,  and  it  accordingly  is  read  by  both  editions ; but  the  sense 
requires  the  emendation  to  apo,  as  translated ; |_so  the  comm. : he  apah\.  The  verse 
is  so  discordant  with  the  rest  of  the  hymn  as  to  seem  an  addition  made  to  it ; |^it  is  not 
found  in  Ppp.J. 

The  comm.  |_p.  123J  regards  the  verse  as  referred  to  in  Vait.  3.  13,  quoting  the 
whole  siltra,  but  with  mdtalyd  instead  of  pdtrany  at  the  beginning;  the  mss.  of  Vait. 
read  mdtalya  or  inarttalya. 

|_Here  ends  the  third  anuvaka,  with  2 hymns  and  49  verses.  The  quoted  Anukr. 
says  agnim-brtlmake  tisrah : i.e.  ‘ in  the  hymn  agnitn  brumah,  there  are  three  [over 
twenty]. ’J 


7.  Extolling  the  remnant  (ucchista)  of  the  offering. 

\Atharvan.  — saptavihfati.  mantroktochistddhydtmaddivatam.  dnustubham*  : 6.  purosnigbdr- 
hatapard ; 2i..svardj ; 22.  virdt  pathydbrkati.']  *[The  Anukr.  omits  the  definition  of 
vs.  1 1 as  pathydpahkti.^ 

Found  also  (except  vs.  25)  in  Paipp.  xvi.  [The  hymn  is  not  cited  in  the  text  of 
Kauq.  nor  of  Vait.J 

Translated:  Muir,  v.  397  (part);  Scherman,  p.  87  (part);  Deussen,  Geschichte, 
i.  I.  305-310;  Henry,  120,  156;  Griffith,  ii.  75  ; Bloomfield,  226,629.  — See  Deussen’s 
valuable  introduction.  He  does  not  believe  that  ucchista  means  ‘ remnant  of  the  offer- 
ing ’ in  this  hymn,  but  rather  ‘ residuum  in  general,’  the  remainder  that  we  get  after 
subtracting  from  the  universe  all  the  forms  of  the  world  of  phenomena. 

1.  In  the  remnant  [are  set]  name  and  form,  in  the  remnant  [is]  set 
the  world ; within  the  remnant  both  Indra  and  Agni,  everything  is  set 
together. 

The  comm,  connects  the  hymn  with  hymn  3,  above,  making  the  ucchista  the  remnant 
of  Aditi’s  rice-dish ; he  quotes  Taitt.  Brah.  i.  i.  g',  where  it  says  “ they  gave  her  what 
remained  ” {ucchesana')  etc.  Ppp.  reads  rupdtii  for  rupa7h  ca  in  b. 

2.  In  the  remnant  heaven-and-earth,  all  existence  is  set  together;  in 
the  remnant  the  waters,  the  ocean,  the  moon,  the  wind  is  set. 

Ppp.  combines  at  the  end  vata  "hitah. 

3.  In  the  remnant  [are]  the  being  one  and  the  non-being  one,  both, 
death,  vigor,  Prajapati ; they  of  the  world  (Idiikya)  are  supported  {a-yat) 
on  the  remnant,  both  vrd  and  drd;  also  fortune  {qri)  in  me. 

Ppp.  reads  'sahq  [for  asanq\  in  a ; in  d,  where  we  should  welcome  its  aid  in  making 
sense,  it  is  corrupt,  reading  prccadrqcavrqcir  tnayi;  it  also  combines  ucchista  "yattds 


XI.  7— 


BOOK  XI.  THE  ATHARVA-VEDA-SAICIHITA. 


644 


in  c.  The  comm,  has  ahitas  again  instead  of  dyattas  in  c ; he  supplies  prajds  to  Idtt- 
kyds j and  he  explains  vras  as  vdrako  varunah  and  dras  as  drdvako  'mrtamayak 
somah,  and  the  last  clause  by  tatprasdddc  chrih  sampad  tnayi  vidusy  d/iitd  "sthitd 
bhavatu. 

4.  Being  fixed,  fix  thou,  being  stanch,  nyd,  the  bi'dhman,  the  ten  all- 
creators ; as  the  wheel  on  all  sides  of  the  nave,  the  divinities  [are]  set 
{^ritd)  in  the  remnant. 

Ppp.  gives  no  variant  in  a ; at  the  end  it  has  devatd  hitdh  (i.e.  "hitdhf).  SPP., 
against  the  authority  of  all  the  pada-'ms^.,  combines  dpihasthiras  into  one  word,  merely 
because  the  comm,  so  explains  it  {drnhanena  sthirikrto  lokah^ — which  is  no  reason 
at  all  for  such  an  absurdity.  Nyas  the  comm,  glosses  with  netdras  tatraiydh  prdninah^ 
which  gives  us  no  help. 

5.  The  verse  {rc),  the  chant  (sdman),  the  formula  {ydjus)  [are]  in  the 

remnant,  [also]  the  song  {iidgithd),  the  introductory  praise  the 

praise  (stutd)  ; the  sound  king  [is]  in  the  remnant,  the  tone  (svdrd),  and 
the  ring  (.^  medi)  of  the  chant ; that  in  me. 

The  comm,  gives  alternative  explanations  of  svdra  and  tnedi,  showing  that  their 
technical  meaning  was  doubtful  to  him,  as  to  us.  Ppp.  has  for  b ttdgiias  prastuta>h 
sthitam;  in  d it  has  midhus  for  medts.  |_To  the  last  clause  the  comm,  supplies 
bha-vatu  ; cf.  vss.  12,  14.  J 

6.  That  relating  to  Indra-and-Agni,  that  to  the  purifying  [Soma]  {pdva- 
mand),  the  great-named  ones  (f.,  mahdndmnis),  the  great  ceremony 
{mahavraid)  — within  the  remnant  are  [all]  the  members  of  the  sacrifice, 
like  an  embryo  within  a mother. 

The  dindrdgna  and  pdvatndna  are  explained  by  the  comm,  as  two  sdmansj  for  the 
mahdndmnis  he  refers  to  Ait.  Ar.  iv.  i . 

7.  The  rdjasuya  (royal  consecration),  the  vdjapdya  (vigor-drinking),  the 
agnistomd  (fire-praise),  then  the  sacrifice  (adhvard),  the  arkd  and  a^ca- 
medhd  (horse-sacrifice)  [are]  in  the  remnant,  the  one  having  a living  barhis, 
most  intoxicating. 

Ppp.  has  in  b the  preferable  reading  tato  'dhvarah. 

8.  The  establishing  of  a fire,  also  the  consecration,  the  desire-fulfiller, 
together  with  the  meter  {c/idndas) ; the  removed  (.^  utsanna)  sacrifices,  the 
sacrificial  sessions  (sattrd),  are  set  together  in  the  remnant. 

All  the  pada-m%%.  read  in  b kdmaoprdh  : chdndasd:,  but  no  samhitd-ms.  gives  corre- 
spondingly kdmaprd^  chdn--,  they  vaiy  between  -prd  chdn-  (thus  the  majority)  and 
-prdh  chdn-  (including  our  I.K.)  ; both  editions  emend  io-prd^  chdn-\  the  comm,  under- 
stands the  two  words  as  one  compound.  He  also  reads  utsannayajfids  as  a compound 
in  c,  and  takes  it  to  mean  sacrifices  that  have  gone  out  of  use  and  knowledge. 

9.  Both  the  fire-offering  {agnihotrd)  and  faith,  the  T;rfj//r7/-exclamation, 
the  vow  (vratd),  penance,  the  sacrificial  gift  {ddksitid),  what  is  offered 
{istd)  and  what  is  bestowed  {pfirtd)  — are  set  together  in  the  remnant. 


645 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  7 


Ppp.  reads  ' ti  instead  of  'dhi  in  d.  The  comm,  e.xplains  istd  as  (^rutivihitam  yaga- 
homadi  karma,  and  piirtd  as  smrtipurdndbhihitam  vapikiipatatakadevdyatandrama- 
dinirmanam. 

10.  The  one-night  [sacrifice],  the  two-night,  the  same-day-purchase 

(sadyahkri),  the  purchasable  the  praiseworthy  (iikthya)  — [it] 

is  woven,  deposited,  in  the  remnant ; the  minute  things  of  the  sacrifice, 
by  wisdom. 

Ppp.  betters  the  grammar  of  the  last  lialf-verse  by  reading  for  d yajnasyd  'no  nu 
vidyayd.  The  comm,  reads  in  b sadyaskrih ; sadyahkri  is  especially  prescribed  by 
Prat.  ii.  62. 

11.  The  four-night  [sacrifice],  the  five-night,  and  the  six-night,  of  both 
kinds,  together,  the  one  of  sixteen  (sodagin),  and  the  seven-night  — from 
the  remnant  were  born  all  the  sacrifices  that  are  put  in  immortality. 

Ppp.  combines  'mrte  near  the  end.  The  comm,  understands  by  ubhayas  in  b 

the  doubles  of  the  numbers  of  nights  given.  Sodaqin  is  the  subject  of  Prat.  iv.  51,  and 
caturdtra  (p.  catuhordtrafi)  of  Prat.  iv.  80. 

12.  The  response  {pratikdrci),  the  conclusion  {nidhdnd),  both  the  all- 
conquering  and  the  on-conquering  {abhijit)  one,  the  same-day  and  over- 
night ones  [are]  in  the  remnant,  the  twelve-day  one:  also  that  in  me. 

Ppp.  has  at  the  beginning  pratihdro.  |_The  comm,  joins  the  “ also  ” to  what  pre- 
cedes and  says  that  “ that  in  me  ” (supply  bhavatu)  is  to  be  understood  as  a prayer : 
cf.  vss.  5,  14.J 

13.  Pleasantness,  compliance  {sdmnati),  comfort  (ksema),  custom 

svadhd),  refreshment,  immortality,  power  — in  the  remnant  all  occur- 

ring  (pratydfic)  desires  are  satisfied  with  desire. 

Ppp.  reads  at  the  end  trmpanti.  Most  of  the  pada-xn%%.  and  many  of  the  samhitd- 
mss.  read  simply  ksema  in  a (including  our  Bp.O.D.R.K.Kp.). 

14.  The  nine  earths,  oceans,  skies,  are  set  (pritd)  in  the  remnant ; the 
sun  shines  in  the  remnant ; day-and-night : also  that  in  me. 

The  pada-VKs.^.  in  general  read  simply  qrita  (or  qrta')  in  b.  Two  or  three  mss. 
(including  our  O.)  read  'pi  in  d.  Ppp-  reads  in  a,  b bhiimydth  samudrasyo  'chiste,  and 
has  ca  for  api  in  d.  |_The  comm,  treats  the  last  words  of  the  vs.  as  under  vs.  12.J 

15.  The  added  oblation  (upahdvya),  the  dividing  [day],  and  the  sacri- 
fices that  are  put  in  secret,  the  remnant  bears,  bearer  of  all,  father  of 
the  generator. 

Ppp.  reads  divi  qrntah  Lintending  qritdh  for  guhd  hitdh  in  b.  The  mss.  are 
divided  between  upahdvyam  and  upahavydm j the  latter  is  read  by  our  B.W.O.s.m. 
D.R.T. ; and  K.  has  -havydm. 

16.  The  remnant,  father  of  the  generator,  of  breath  {dsii)  the  grand- 
son, grandfather  — he  dwells,  ruler  of  all,  an  overpowering  (>  aiighnyd) 
bull  upon  the  earth. 

Ppp.  reads  in  b 'sdu  puiraq  ca,  which,  without  the  ca,  is  an  acceptable  improvement. 


XI.  7- 


BOOK  XI.  THE  ATHARVA-VEDA-SAXIHITA. 


646 


17.  Righteousness,  truth,  penance,  kingship,  toil,  and  virtue  {dhdrma) 
and  deed  {kdrman),  being  (bhutd),  what  will  be,  [is]  in  the  remnant ; 
heroism,  fortune  (laksmi),  strength  in  strength. 

Ppp.  has  diksa  for  rdstram  in  a:  a better  reading.  The  comm,  explains  rta  here 
by  manasd  yathdrthasamkalpanatn  ‘ right  conception  ’ ; bale  at  the  end  he  makes  = 
balavati  tas/ninn  ucchiste. 

18.  Success,  force,  design,  dominion,  kingship,  the  six  wide  [quarters], 
the  year  [is]  in  the  remnant,  ida,  the  orders  {praisd),  the  dips  {grdha), 
the  oblation. 

Ppp.  combines  oja  "kiitih  in  a.  [W.  interlines  ‘ potions  ’ as  an  alternative  for  ‘ dips.’J 

19.  The  four-priest  (cdtur-hotr)  [sacrifices],  the  dpris,  the  seasonal 
[oblations],  the  7iivids  — in  the  remnant  [are]  the  sacrifices,  the  invoca- 
tions, the  victim -offerings  {pagubandhd),  then  the  offerings  (Jsii). 

Tddistayah  at  the  end  in  our  edition  is  a misprint  for  tdd  1st  ay  ah. 

20.  Both  the  half-months  and  the  months,  the  year-divisions  {drlavd) 
with  the  seasons  ; in  the  remnant  [are]  the  noisy  waters,  the  thunder,  the 
great  sound  ^ruti). 

The  comm,  reads  quci  in  d,  so  we  lack  his  conjecture  as  to  the  meaning  of  qruti. 

21.  Pebbles,  gravel,  stones,  herbs,  plants,  grasses,  clouds,  lightnings, 
rain  — in  the  remnant  [are  they]  set  together,  set. 

Ppp.  combines  sikatd  '(^m-  in  a.  (_Read  osadhirf] 

22.  Success  {rdddhi),  attainment,  obtainment,  permeation,  greatness, 
prosperity  [edkahi]  — in  the  remnant  over-attainment  and  growth  (bJihti) 
[is]  put  in,  put  down,  put. 

Several  of  our  mss.  (P.M.W.I.O.)  accent  vyapti  in  b.  All  the  mss.  save  one  or  two 
(including  our  B.)  leave  edhatuh  unaccented,  as  if  it  were  taken  for  a 3d  dual  perfect ; 
both  editions  read  edhatuh.  The  comm,  strangely  reads  at  the  end  hitdh ; [_but  the 
pada-X^yd.  makes  all  three  words  of  d singularj. 

23.  Both  what  breathes  with  breath  and  what  sees  with  sight : from 
the  remnant  were  born  all  the  gods  in  heaven,  heaven-resorters. 

24.  The  verses  (/r),  the  chants,  the  meters,  the  ancient  {piiratid), 
together  with  the  formula  {ydjiis) : from  the  remnant  were  born  etc.  etc. 

Ppp.  reads,  for  rcah  samani,  rgyajussamdni,  and  also  prefixes  to  the  verse  our 
27  a,  b (combining  devds  pit-'). 

2 5 . Breath-and-expiration,  sight,  hearing,  indestructibleness  and  destruc- 
tion : from  the  remnant  etc.  etc. 

The  first  half-verse  is  found  below  as  8.  4 a,  b,  26  a,  b.  The  verse,  as  noted  above, 
is  wanting  in  Ppp. 

26.  Delights,  joys,  enjoyments,  and  they  that  enjoy  enjoyments  — 
from  the  remnant  etc.  etc. 


647 


TRANSLATION  AND  NOTES.  BOOK  XL 


-xi.  8 


[The  first  half-verse  recurs  as  8.  24  a,  b.J  l_In  the  Berlin  ed.,  there  should  be  a 
space  between  mddah  and^ra-.J 

27.  The  gods,  the  Fathers,  human  beings,  and  they  that  are  Gandhar- 
vas-and-Apsarases  : from  the  remnant  etc.  etc. 

LThe  quoted  Anukr.  says  uchiste." \ 

8.  Mystic  : especially  on  the  constitution  of  man. 

\_Kdurupathi.  — catustrin^at.  adhydtmamanyuddivatam.  dnustubham  : jj.  pathydpafikti.'] 

Found  also  (except  vss.  33,  34)  in  Paipp.  xvi.  (in  the  verse-order  1-6,  8-10,  7,  12,  1 1, 
13,  15,  14,  16-32).  LThe  hymn  is  noticed  neither  by  Kau9-  nor  by  Vait.J 

Translated:  Ludwig,  p.  402;  Scherman,  p.  67  (8  vss.);  Deussen,  Geschichte, 
i.  I.  270-277  (with  introduction  and  interpretation)  ; Henry,  123,  160;  Griffith,  ii.  80. 

1.  When  fury  (inanyii)  brought  his  wife  away  from  the  house  of  con- 
trivance {samkalpd),,'fi\\o  were  the  groomsmen  {jdnyd)}  who  the  wooers 
(yard)}  who  also  was  chief  wooer 

Ppp.  combines  in  c kd  "san.  |_Its  c,  d = our  6 c,  d.J 

2.  Penance  and  also  action  were  within  the  great  sea  [arnavd)  ; those 
were  the  groomsmen,  those  the  wooers ; the  brdhman  was  chief  wooer. 

The /afl'a-mss.  (save  one  of  SPP’s)  divide  evastdm  in  a into  evd  : astdm,  and  the 
accent  of  the  verb  is  perfectly  defensible,  though  SPP.  alters  to  dstdm.  Some  of  the 
mss.  (including  our  Bp.P.M.E.)  leave  mahati  unaccented  : cf.  vs.  6 b,  and  iii.  6.  3. 

3.  Ten  gods  were  born  together  from  gods  of  old ; whoever  may  know 
them  plainly,  he  verily  may  talk  big  to-day. 

‘ May  teach  the  unlimited  brahman  ’ is  the  comm’s  understanding  of  the  last  clause. 

4.  Breath-and-expiration,  sight,  hearing,  indestructibleness  and  destruc- 
tion, out-breathing  and  up-breathing,  speech,  mind  — they  verily  brought 
design  {dkiiti). 

The  first  half-verse  occurs  also  as  7.  25  a,  b above,  and  the  first  three  padas  as 
vs.  26  a,  b,  c below.  Ppp.  combines  vd  "kutim  in  d. 

5.  Unborn  were  the  seasons,  likewise  Dhatar,  Brihaspati,  Indra-and- 
Agni,  the  two  Agvins,  at  that  time  : whom  did  they  worship  (tipa-ds)  [as] 
chief } 

The  comm,  reads  at  the  end  dsate. 

6.  Both  penance,  namely,  and  action  were  within  the  great  sea ; pen- 
ance was  born  from  action  ; that  did  they  worship  as  chief. 

The  comm,  again  has  dsate  at  the  end.  SPP.  reads  dstdin  in  pada-\.txt,  this  time 
with  two  of  his  mss.  Some  mss.  again  (cf.  vs.  2)  read  mahati  (so  our  Bp.E. ; P.M. 
mahaty  drnavi). 


xi.  8- 


BOOK  XI.  THE  ATHARVA-VEDA-SA]«HITA. 


648 


7.  The  earth  that  was  previous  to  this  one  {itds),  which  the  sages 
(addhati)  indeed  knew  — whoever  may  know  that  by  name,  he  may  think 
himself  knowing  in  ancient  things. 

The  translation  implies  emendation  of  tan  in  c to  tatii,  which  SPP.  gives  in  his  text, 
with  about  half  of  his  mss.  Ppp’s  version  is  quite  different;  it  reads  for  &ye'to  bhutnis 
piirvd  ”sttj‘  and,  for  c,  d,  ie  tasyan  deva  "sate  kasmin  so.  'dhi  qrutah  [_intending 
tasydm  and  qrita  .?J. 

8.  Whence  was  Indra,  whence  Soma,  whence  Agni  born  } whence  did 
Tvashtar  come  into  being  ? whence  was  Dhatar  born  ? 

Ppp.  has  for  d dhatd  sam  abhavat  kutah. 

9.  From  Indra  Indra,  from  Soma  Soma,  from  Agni  Agni  was  born  ; 
Tvashtar  was  born  from  Tvashtar;  from  Dhatar  Dhatar  was  born. 

Ppp.  arranges  in  d dhatd  dhdtur. 

10.  The  ten  gods  that  were  of  old,  born  from  gods  — having  given  the 
world  to  [their]  sons,  in  what  world  sit  they  ? 

Ppp.  combines  td  ”san  in  a,  and  rezds  purah  tor  purd  in  b.  [^For  consistency,  the 
Berlin  ed.  should  have  dattva.\ 

11.  When  he  brought  hair,  bone,  sinew,  flesh,  marrow,  having  made  a 
body  with  feet,  what  world  did  he  afterward  enter 

The  comm,  reads  sam  abharat  in  b. 

12.  Whence  brought  he  the  hair,  whence  the  sinew,  whence  the 
bones  the  limbs,  the  joints,  the  marrow,  the  flesh  who  brought  from 
whence } 

Ppp.  combines  at  the  end  kutd  "bharat.  The  comm,  appears  again  to  read  sam 
abharat  at  end  of  b.  A few  mss.  (including  our  Bp.R.)  read  snavah  in  a. 

13.  Pourers-together  namely  are  those  gods  who  brought  together  the 
bringings-together ; having  poured  together  the  whole  mortal,  the  gods 
entered  man. 

Ppp.  reads  qahsatas  for  samsicas  in  a,  and  samsrjya  for  samsicya  in  c. 

14.  Thighs,  feet,  knee-joints,  head,  hands,  also  face,  ribs,  nipples 
{}  barjahyd),  sides:  what  seer  put  that  together.? 

The  comm,  has  nothing  to  say  for  barjahyi  except  ‘ the  parts  so  called.’  Ppp-  reads 
instead  majjahye ; and  it  has  (^ronl  for  qiras  in  b.  It  also  makes  our  14  c,  d and  15  c.  d 
exchange  places. 

15.  Head,  hands,  also  face,  tongue  and  neck,  vertebrae  — all  that, 
having  enveloped  with  skin,  the  great  putting-together  put  together. 

Ppp.  reads  \ bdhu  for  mtikham  in  a and  hasj  in  c tat  sarvam.  The  comm,  para- 
phrases samdhd  in  d with  samdhdnakartri  devatd. 


649 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-xi.  8 


1 6.  The  great  body  which  lay  there,  put  together  by  the  putting- 
together — who  brought  into  it  the  color  with  which  it  shines  (rue)  here 
today 

Ppp.  reads  adadhat  for  aqayat  in  a,  mayi  for  mahat  in  b,  and  ko  'smin  in  d. 
SPP.  reports  all  his  pada-ms,s.  as  having  at  the  end  dodbharat,  which  he  emends  to 
a : abharat ; our  pada-xn^s.  give  the  latter. 

17.  All  the  gods  assisted  Qupa-qiks)\  that  she  who  was  a woman 
knew;  she  who  was  wife  of  control  (}vdqa)^  mistress  (Iqd),  brought  color 
into  it. 

Ppp.  reads  in  a upasiksan,  and  visasya  for  vaqasya  in  c ; the  comm,  (with  two  or 
three  of  SPP’s  mss.)  has  instead  of  the  latter  vt^vasya.  There  are,  failing  help  from 
sense,  various  questionable  points  in  the  construction. 

18.  When  Tvashtar  bored  through  [him.^]  who  [was]  the  superior  father 
of  Tvashtar,  having  made  the  mortal  a house,  the  gods  entered  into  man. 

Probably  c is  adjunct  of  devas ; whether  b is  object  of  the  verb  in  a is  more  doubtful. 
Ppp.  gives  no  help.  The  comm,  makes  b define  Tvastar  himself,  and  understands  the 
‘boring’  of  the  openings  for  the  senses,  the  eyes  and  ears  etc.  [_Ludwig  renders  c; 
“ machten  die  gotter  den  sterblichen  zu  [ihrem]  hause.”J 

19.  Sleep,  weariness,  misery  (nirrti),  the  deities  named  evils,  old  age, 
baldness,  hoariness,  entered  the  body  afterward  (dnu). 

The  comm,  reads  tandri  in  a,  and  khalityam  in  c.  Anu  perhaps  rather  ‘one  after 
another.’ 

20.  Theft,  ill-doing,  wrong,  truth,  sacrifice,  great  glory,  both  strength, 
dominion,  and  force,  entered  the  body  afterward. 

Ppp.  has  the  better  reading  sakas  for  brhat  in  b. 

21.  Both  growth  (bhtui)  and  diminution,  generosities  and  niggardli- 
nesses, both  hungerings  and  all  thirstings,  entered  the  body  afterward. 

Ppp.  combines  vd  'bkutic  in  a. 

22.  Both  revilings  and  non-revilings,  both  what  [says]  “come  on” 
(hdnta)  and  “no,”  faith,  the  sacrificial  fee,  and  non-faith,  entered  the 
body  afterward. 

Ppp.  combines  vd  'nindaq  in  a.  The  majority  of  mss.  (including  our  Bp.B.P.M.E. 
T.R.K.)  read  daksina  in  c;  Lif  I understand  Ws  Collation  Book,  only  Bp.T.K.  among 
his  mss.  are  noted  as  so  reading  ;J  both  editions  give  ddksind.  The  comm,  explains 
the  word  as  meaning  dhanasafurddhi.  [_Cf.  Oldenberg,  ZD  MG.  1.  449.  J 

23.  Both  knowledges  and  ignorances,  and  w'hat  else  is  to  be  taught 
(upa-dig) ; the  brdhman  entered  the  body ; the  verses,  the  chant,  also  the 
formula. 

Ppp.  combines  vd  'vidydq  in  a,  and  reads  for  c qariraih  sarve prd  'viqan  |_=  our  25  cj. 
Brdhman  perhaps  is  here  the  ‘ charm,’  representing  the  Atharvan  hymns. 


xi.  8- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


650 


24.  Delights,  joys,  enjoyments,  and  they  that  enjoy  enjoyments, 
laughter,  sport,  dances,  entered  the  body  afterward. 

Ppp.  reads  for  a ananda  nandas  pra7?iado.  The  comm,  reads  mir  istds  in  c [_see 
SPP’s  note,  p.  163  J.  The  first  half-verse  is  identical  with  7.  26  a,  b above. 

25.  Both  appeals  (alapd)  and  pratings  [praldpa),  and  they  who  utter 
{-lap)  addresses  {abhildpa-)  — all  entered  the  body,  joiners-on  {dyitj), 
joiners-forth  {prayuj),  joiners. 

Ppp.  reads  prdyujas  in  d.  The  comm,  explains  the  last  words  as  = ayojanani, 
prayojand7ii,  yoja7idni.  The  first  half-verse  is  as  it  were  a change  rung  on  24  a,  b. 

26.  Breath-and-expiration,  sight,  hearing,  indestructibleness  and  destruc- 
tion, out-breathing  and  up-breathing,  speech,  mind  — they  go  about  {tya-) 
with  the  body. 

The  first  three  padas  are  the  same  with  4 a,  b,  c,  above. 

27.  Both  blessings  {dps)  and  precepts  {pragis),  demands  {samgis)  and 
explanations  (yigis),  thoughts,  all  devisings,  entered  the  body  afterward. 

The  comm,  explains  the  difficult  compounds  of  -qis  as  mechanically  as  those  of  -yuj 
in  vs.  25  : afdsattdTii,  pragdsa7td7ii,  sa7/igdsa7id7ii,  vividhdTii  qdsand7ii. 

28.  Both  those  of  the  blood  and  those  of  the  bladder,  the  hasting  and 
those  that  are  pitiable,  the  secret,  the  clear,  the  thick  waters  — those 
they  caused  to  settle  in  the  repugnant  one. 

That  is,  apparently,  in  the  body  that  was  loth  to  receive  them.  SPP.  reads  unac- 
countably at  the  beginning  asteyls,  against  the  great  majority  of  his  mss.,  the  comm., 
and  the  sense.  The  reading  has  not  been  noted  at  all  among  our  mss.,  but  sti  and  st 
are  very  imperfectly  distinguished  in  general  by  the  scribes,  and  the  latter  may  possibly 
have  been  intended  by  some  among  them.  The  comm,  derives  the  word  from  d -H  S7id, 
instead  of  from  asaTt;  the  form  in  which  he  gives  it  is  dsTieyyas.  The  second  word  he 
reads  vds7ieyyas,  and  derives  it  from  vd  ‘ or  ’ -I-  sTtd  ! Then  he  adds  another  derivation 
for  both  words,  from  dsa/ia  ‘sitting,’  and  vas7ta  ‘price’  respectively.  He  reads  then 
dpas  in  c.  Ppp-  reads  qtikriyd  in  c. 

29.  Having  made  bone  [their]  fuel,  then  they  caused  eight  waters  to 
settle ; having  made  seed  [their]  sacrificial  butter,  the  gods  entered  man. 

The  first  part  of  the  verse  is  spoiled  in  Ppp.  The  comm,  has  the  more  regular 
accus.  pi.  apas  in  b (the  pada-\.^yX  apd  ; apah,  as  required  by  the  accent;  the  comm, 
in  general  pays  no  heed  to  accent).  He  acutely  refers  to  Taitt.  Brah.  i.  1.94,  where 
bone  is  identified  with  fuel,  and  seed  with  sacrificial  butter. 

30.  What  waters  [there  are],  and  what  deities,  what  virdj,  with  brdh- 
7tian;  brdhman  entered  the  body;  on  {ddhi)  the  body  [is]  Prajapati. 

31.  The  sun,  the  wind,  shared  [respectively]  the  eye,  the  breath  of 
man ; then  his  other  self  the  gods  bestowed  {pra-yam)  on  Agni. 

‘ Shared  ’ {vi  bhejire,  pi.)  is  ungrammatical  as  taken  with  the  subject  (which  is  only 
two-fold)  given  in  the  text.  The  comm,  understands  that  the  other  ‘ senses  ’ with  their 
deities  are  viewed  as  included  with  these  two.  Ppp.  reads  tathd  instead  of  atha  in  c. 


651 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  9 


32.  Therefore,  indeed,  one  who  knows  man  \_ptinisa\  thinks  “this  is 
brahman  ” ; for  all  deities  are  seated  in  him,  as  cows  in  a cow-stall. 

Our  text  should  read  at  the  end  iva  "sate  with  SPP.  and  nearly  all  the  mss.  (our 
Bp.B.  iva  "sate).  Ppp.  has  a less  naive  d : {arlre  'dhi  samahitah. 

33.  By  the  first  dying,  it  goes  apart  dividing  threefold  : yonder  goes  it 
with  one  [part] ; yonder  goes  it  with  one ; here  with  one  it  dwells 
( } ni-sev). 

This  verse  and  the  one  following  are  (as  above  noted)  wanting  in  Ppp.  The  comm, 
reads  ni  for  vi  in  b.  He  regards  the  two  ‘yonders’  as  pointing  respectively  to  heaven 
and  hell,  and  paraphrases  ni  sevate  by  nitaram  stikhaduhkhatmakan  bhogdn  sevate. 
LHe  makes  jlvatmd  the  subject:  and  a masculine  subject  seems  required  hy  visvaii, 
unless  we  read  ni  just  after  it.J 

34.  Within  waters  that  are  sluggish  (?sitmd),  old,  is  the  body  placed; 
within  that  is  might  {?  (dva,  gdvas  ?) ; thence  is  it  called  might. 

There  is  perhaps  in  c,  d a play  upon  the  word  (dvas,  which  may  mean  either  ‘might’ 
(as  neut.)  or  (as  masc.)  ‘corpse.’  The  comm,  paraphrases  it  both  times  with  baiat- 
makah  sutratmd  |_i.e.  the  parameqvara He  explains  stimdsu  as  andrdram  sarvam 
jagad  drdram  kurvatisu. 

|_Here  ends  the  fourth  anuvdka,  with  2 hymns  and  61  verses.  The  quoted  Anukr. 
says  with  reference  to  this  eighth  hymn  manyur"  ity  atra  caturdaqa  ca : that  is 

14  over  20.J 


9.  To  conquer  enemies : to  Arbudi. 

\Kdiikdyana. — sadvinfakam.  mantroktdrbudidevatyam.  dnustubham : i.  y-p.  virdt  fakvari 
g-av.  ; g.  parosnih  ; 4.  ^-av.  usnigbrhatigarbhd  pardtristup  6-p.  atijagatl ; g,  11, 14, 2g,  26. 
pathydpankti ; ij,  22,  24,  2g.  J-av.  yp.  fakvari ; 16.  g-av.  jp.  virdd  uparistdjjyotis  tri- 
stubh  ; ly.  gp.  gdyatri.] 

This  and  the  following  hymn  are  wanting  in  Paipp.,  although  bits  of  vss.  15-17  of 
this  one  are  to  be  found  in  Paipp.  xvii.  The  opening  words  of  the  two  are  quoted 
together  in  Kau9.  16.  21,  in  connection  with  rites  for  insuring  success  in  war.  |_The 
use  of  the  two  hymns  forms  a sequel  to  the  rites  described  in  the  introduction  to  viii.  8, 
which  see  ; and  cf.  under  viii.  8.  24.  J 

Translated:  Ludwig,  p.  530;  Henry,  126,  164;  Griffith,  ii.  84 ; Bloomfield,  123,  631. 

1.  What  arms  (bdhu)  [there  are],  what  arrows,  and  the  powers  (ylryd) 
of  bows,  swords  (pisi),  axes  (paragti),  weapon,  and  what  thought-and- 
design  in  the  heart  — all  that,  O Arbudi,  do  thou  make  our  enemies  to 
see ; and  do  thou  show  forth  specters  (tidard). 

The  comm,  refers  to  AB.  vi.  i,  where  Arbuda  is  named  and  called  a serpent-sage, 
and  declares  Arbudi  and  Nyarbudi  to  be  his  two  sons.  Uddrdti  he  explains  as  udgatdn 
antariksacardn  raksahpifdcddm  mantrasdmarthyodbhdvitdn,  or  also  as  suryaraqinipra- 
bhavd  ulkddaya  dntariksyd  utpdtdh,  specters  or  portents.  [_Pada  d,  below,  vs.  13  b.J 

2.  Stand  up,  equip  ye  yourselves  (sam-ttah),  O friends,  god-folk;  beheld, 
concealed  of  you  be  [those]  who  are  our  friends,  O Arbudi. 


XI.  9- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


652 


The  occurrence  of  mitrds  m.  and  mitrdni  n.  in  the  same  verse  is  puzzling,  also  the 
conjunction  of  samdrsta  and  gupta,  and  of  vas  with  the  singular  arbude.  The  comm, 
reads  sawdrstas  and  gnptds  in  c.  Our  Bp.  reads  yah  in  d.  [_Pada  a = 26  b and 
10. 1 a.J  |_W.  interlines  “ protected?  ” over  “ concealed.”J 

3.  Stand  ye  (two)  up,  take  ye  hold ; with  tying  up,  with  tying  together, 
gird  ye  the  armies  of  our  enemies,  O Arbudi. 

The  dual  verbs  doubtless  imply,  as  the  comm,  also  points  out,  the  inclusion  of 
Nyarbudi  in  the  address  to  Arbudi  |_cf.  vs.  1 1 J.  The  comm,  reads  sendm  in  c. 

4.  The  God  that  is  Arbudi  by  name,  and  the  lord  (igdna)  Nyarbudi,  by 
whom  the  atmosphere  is  involved  {d-vr),  and  this  great  earth  — by  those 
(two)  who  are  allied  with  Indra,  I go  after  what  is  conquered  with  an 
army. 

Probably  ‘ I follow  up  with  my  army  what  is  already  conquered  by  them.’  The  two 
last  padas  are  by  the  comm,  reckoned  as  the  first  line  of  the  next  verse. 

5.  Stand  thou  up,  O god-folk,  Arbudi,  with  the  army;  breaking 
(bhahj)  the  army  of  our  enemies,  envelop  it  with  [thy]  coils  (bhogd). 

The  comm,  explains  bhogebhis  as  dtmlydih  sarpa^arfrdik. 

6.  Presenting  to  view,  O Nyarbudi,  the  seven  kinds  of  specters,  with 
them  all  do  thou  stand  up,  when  the  butter  is  offered,  with  the  army. 

The  pada-X.txX  reads  in  a jdtan  ; nioarbude j but  the  reading  is  plainly  false,  and 
should  be  either  jdta  : nioarbude,  or  jdtani  : arbude ; either  of  these,  considering  that 
to  the  scribes  nya  and  nnya  are  entirely  equivalent  and  exchangeable  (see  my  Skt. 
Gr.  §§  229,  232),  would  correctly  represent  the  jaw/«'/<z-reading.  |_Cf.  the  reading  of 
the  comm,  at  10.  21. J 

7.  Smiting  herself,  tear-faced,  and  crop-eared  (.?),  let  her  yell,  with 
disheveled  hair,  when  the  man  is  slain,  bitten  (}rad),  O Arbudi,  of  thee. 

‘ Her’  — namely,  the  wife  or  sister  or  the  like ; more  distinctly  pointed  to  in  the  next 
verse.  Radita  ought  to  mean  rather  ‘ scraped  ’ or  ‘ scratched  ’ ; there  seems  to  be  no 
other  example  of  it  in  the  sense  ‘ bitten’ : perhaps  as  a mere  scratch  from  the  fang  of  a 
serpent  is  enough  to  kill.  The  comm,  takes  radita  as  a noun  (like  ruta,  smita,  ciita, 
etc.),  = dantdir  vilekhane  khddane  sati.  Of  krdhukarni  the  comm,  says : krdhv  iti 
hrasvandfna  : karndbharanaparitydgena  hrasvakarni.  The  verse  is  translated  (also 
vs.  14,  and  10.  7)  by  Bloomfield,  in  AJP.  xi.  340. 

8.  Drawing  in  her  karhkara,  seeking  with  her  mind  her  son,  husband, 
brother,  also  her  people  {svd)  — in  case  of  thy  bite,  O Arbudi. 

The  ending  is  the  same  with  that  of  vs.  7,  understood  as  the  comm,  takes  it ; we 
might  also  supply  ‘ [he  being]  bitten  ’ etc.  The  Pet.  Lex.  renders  karukara  ‘ vertebrae 
of  the  neck  and  spine’:  rather  (in  QB.  xii.  2.  4'°,  m),  perhaps,  ‘a  point  or  spinous 
process  of  a vertebra.’  The  comm,  explains  karu  as  an  imitative  word,  and  karukara 
as  meaning  anything  that  makes  the  sound  karu,  and  so  designating  hastapddady- 
avayavagatam  samdhimad  asthijdtam ; and  he  goes  on  lake  hi  bhayavaqdd  ubhayor 
hastayoh  paraspardngulinipidauena  tddrqam  qabdam  utpddayanti.  This  is  far  from 
relieving  satisfactorily  the  obscurity.  Most  of  our  mss.  accent  in  c. 


6S3 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  9 


9.  Let  the  buzzards,  jaskamadds,  vultures,  falcons,  winged  ones,  let 
the  crows,  the  birds  {qakuni),  satisfy  themselves  — exhibiting  among  the 
enemies  — in  case  of  thy  bite,  O Arbudi. 

We  have  here  two  refrain-phrases,  neither  of  which  stands  in  any  grammatical  con- 
nection with  its  surroundings  (the  pple.  ‘exhibiting’  being  nom.  sing.  masc.).  The 
comm,  reads  in  a aliklabah  Tund  yah  klamadah ; and  some  of  the  mss.  have  jahkam- 
(so  our  B.O.s.m.). 

10.  Then  let  all  wild  beasts,  let  the  fly,  let  the  worm  satisfy  itself 
upon  the  carrion  of  men,  bitten,  O Arbudi,  of  thee. 

Here  the  refrain  stands  again  in  grammatical  connection. 

11.  Take  ye  (two)  hold,  tear  out  (sam-br/i)  [their]  breath-and-expira- 
tion,  O Nyarbudi ; let  groaning  {'^tiivd^d)  noises  assemble  — exhibiting 
among  the  enemies  — in  case  of  thy  bite,  O Arbudi. 

Again  (as  in  vs.  3)  the  other  serpent-deity  is  included  in  a in  the  invocation  [_this 
time  of  Nyarbudi J.  The  comm,  reads  vrhatam  in  a.  He  explains  niva^as  as  nictnatit 
v3(^yamand  abhasyamanah. 

12.  Make  thou  [them]  tremble;  let  them  quake  together;  unite  our 
enemies  with  fear ; with  broad-gripping  arm-hooks  pierce  thou  our  ene- 
mies, O Nyarbudi. 

The  comm,  reads  in  c urugrahais  (which  is  not  bad)  and  bdhuvahkais,  explaining 
the  latter  by  bdhund  vakrabandhandih.  Our  P.M.W.  read  at  the  end  amitrdny  arbude  : 
compare  6 a,  above. 

13.  Let  their  arms  be  confounded,  and  what  thought-and-design  is  in 
their  heart;  let  not  anything  of  them  be  left  — in  case  of  thy  bite, 
O Arbudi. 

The  second  pada  is  the  same  with  vs.  i d,  above. 

14.  Smiting  themselves  let  them  (f.)  run  together,  smiting  on  the 
breast,  the  thighs  patdiird),  not  anointing,  with  disheveled  hair,  wailing 
when  the  man  is  slain,  bitten,  O Arbudi,  of  thee. 

Translated  by  Bloomfield,  ib.  (see  vs.  7).  I follow  both  translators  in  rendering 
patdurd  by  ‘ thigh,’  although  it  is  not  too  acceptable,  considering  the  familiarity  of  uru 
as  name  for  ‘thigh.’  SPP.  reads  instead  with  a very  small  minority  of  his 

mss.  (of  ours,  only  B.s.m.  has  it),  and  with  the  comm.  The  latter  defines  it  simply  as 
/a/- (i.e.  urah)  pradeqati.  He  makes  aghdrin  from  agha  and  root  r .•  aghena  bhartr- 
viyogajanitena  duhkhend  ”rtdh  ! 

15.  Dog-accompanied  Apsarases,  she-jackals  (JrUpakd)  also,  O Arbudi, 
the  ri^d,  licking  much  in  the  inner  vessel,  seeking  what  is  ill-deposited  — 
all  these  (f.),  O Arbudi,  do  thou  make  our  enemies  to  see,  and  do  thou 
show  forth  specters  ; — 

The  conclusion  is  nearly  tfte  same  with  vs.  i e,  f,  g,  above,  and  is  also  repeated 
below  |_vss.  22,  24J.  The  accent  of  (vdnvatis  seems  certainly  wrong,  but  it  is  read  by 
all  the  mss.,  and  avouched  by  the  commentary  to  Prat.  iii.  73.  The  translation  of  rdpakd. 


XI.  9— 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


654 


is  that  of  the  minor  Pet.  Lex.,  apparently  founded  solely  on  an  Avestan  analogue  ; the 
comm,  defines  it  as  yndydvaqat  kevalarh  riipamdtreno  ' palabhyamdndh  sendrupakdh . 
He  reads  antah  zndpdtre  as  two  independent  words,  according  to  his  custom  of  caring 
nothing  for  accent.  For  riqdm  (“tearing  one,  as  designating  some  small  animal,” 
minor  Pet.  Lex.)  he  reads  vagdm  ‘ cow,’  so  that  we  lose  any  light  he  might  have  cast 
on  the  obscure  description.  Bp.  reads  risam.  Prat.  iii.  75  and  iv.  77  prescribe  the 
/adfa-reading  durnihita-. 

16.  Her  that  strides  upon  the  khadtira,  mutilated,  wearing  what  is 
mutilated (.^)  ; the  specters  that  are  concealed,  and  what  Gandharvas-and- 
Apsarases  [there  are],  serpents,  other-folk,  demons;  — 

The  comm,  reads  at  the  beginning  khadure,  and  explains  it  as  dkdqe  duradeqe j our 
Bp.Kp.  have  sadure.  Again  neglecting  the  accent,  he  takes  adhi  and  cankramdm  as 
two  independent  words.  He  also  reads  -vdqinim  in  b;  -vdsin  might  be  ‘dwelling’  (so 
understood  by  the  Pet.  Lexx.  and  Ludwig).  Finally,  he  reckons  the  last  (irregular) 
pada  to  the  following  verse.  [_Pada  e = 10.  i c.J 

17.  The  four-tusked  ones,  the  black-toothed,  the  pot-testicled,  the 
blood-faced ; they  that  are  self-frighting  and  frighting. 

The  first  four  epithets  are  accus.  pi.  masc. ; probably,  like  the  accus.  fern,  at  begin- 
ning of  vs.  16,  objects  of  prA  darqaya  ‘show  forth’  in  vs.  15.  The  comm,  explains 
svabhyasds  and  udbhy-  by  svdyattabhltayo  rdksasdk  and  udgatabhitayah. 

18.  Do  thou,  O Arbudi,  make  to  tremble  yonder  lines  (sic)  of  our 
enemies ; let  both  the  conquering  one  and  the  conqueror,  allied  with 
Indra,  conquer  our  enemies. 

SPP.  reads  in  his  jaw/«Va-text  jAyanq  ca  in  c,  with  the  large  majority  of  his  mss., 
and  with  part  of  ours  (E.O.s.m.K.).  The  prolongation  being  so  anomalous,  and  unsup- 
ported by  the  Prat.,  I think  jdyafiq  ca  decidedly  the  more  acceptable  reading.  The  comm, 
gives  it.  He  also  has  qucas  for  sicas  in  b.  Read  amitrdn  at  end  of  c,  with  anusvdra- 
sign,  not  anundsika.  |_Pada  b = 10.  20  b.J 

19.  Let  our  enemy  lie  squelched,  crushed,  slain,  O Nyarbudi ; let 
tongues  of  fire,  tufts  of  smoke,  go  conquering  with  the  army. 

The  comm,  reads  in  a pravltnas,  in  accordance  with  the  more  usual  form. 

20.  Of  our  enemies,  pushed  forth  by  it,  O Arbudi,  let  Indra,  lord  of  might 
(gdcipdti),  slay  each  best  man  {vdra) ; let  no  one  soever  of  them  be  freed. 

‘ By  it  ’ — i.e.  by  the  army  ; the  comm,  reads  instead  tvayd  ‘ by  thee.’  With  a,  b 
compare  vi.  67.  2 c,  d.  [Our  d occurs  several  times  : see  note  to  iii.  19. 8.J 

2 1.  Let  their  hearts  burst  open  (iit-kas),  their  breath  pass  up  aloft; 
let  dryness  of  mouth  follow  after  our  enemies.  Land  J not  those  who  are 
friendly. 

The  comm,  renders  ut  kasantu  by  qarlrdd  udgacchantu,  and  ud  Isatu  equivalently. 

22.  Both  they  who  are  wise  (dhira)  and  they  who  are  unwise,  those 
going  away  and  they  who  are  deaf,  they  of  darkness  and  they  who  are 


655 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  10 


hornless  {tiipard),  likewise  those  that  smell  of  {'i)  the  goat  — all  those 
(m.),  O Arbudi,  do  thou  make  our  enemies  to  see,  and  do  thou  show  forth 
specters. 

The  meaning  of  -abhivasin  is  wholly  uncertain  [_cf.  Pali  vasita\ ; the  Pet.  Lex.  con- 
jectures instead  -abhivaqin,  and  the  comm,  reads  bastdvivSi^in,  as  from  basta  -f  avi  -f 
vdqin.  He  also,  in  defiance  of  pada-XtxX.  and  accent,  renders  tamasds  as  tdmasd. 
|_Cf.  nabhasd-s  (not  ndbhas-as),  ix.  4.  22. J 

23.  Let  both  Arbudi  and  Trishandhi  pierce  through  our  enemies,  in 
order  that,  O Indra,  Vritra-slayer,  lord  of  might,  we  may  slay  of  them, 
of  our  enemies,  by  thousands. 

Trisandhi,  lit.  ‘ of  three  joints,’  is  conspicuous  especially  in  the  next  hymn.  The 
comm,  explains  it  here  as  kaqcit  sendmohako  de~i.>ah  samdhitrayopeiavajrdyudhdbhi- 
mdni  vd. 

24.  The  forest-trees,  them  of  the  forest-trees,  herbs  and  plants,  Gan- 
dharvas-and-Apsarases,  serpents,  gods,  pure-folk  {punyajaftd),  Fathers 
— all  those,  O Arbudi,  do  thou  make  our  enemies  to  see,  and  do  thou 
show  forth  specters. 

The  comm,  identifies  the  ‘pure-folk’  with  \.he  yaksas.  [_\Vith  c,  d,  cf.  viii. 8.  15, 
above. J |_Cf.  Kau9.  73.  5.J 

25.  Mastery  over  you  have  the  Maruts  [gained],  the  heavenly  Aditya, 
Brahmanaspati ; mastery  over  you  have  both  Indra  and  Agni,  Dhatar, 
Mitra,  Prajapati ; mastery  over  you  have  the  seers  gained  (kr)  — exhibit- 
ing among  the  enemies  — in  case  of  thy  bite,  O Arbudi. 

One  would  like  to  emend  devds  to  devas  in  a. 

26.  Masters  {igdna)  of  them  all,  stand  ye  up,  equip  yourselves,  ye 
friends,  god-folks ; having  wholly  conquered  in  this  conflict,  scatter  ye  to 
your  several  worlds. 

The  mss.  set  the  avasdjia  in  this  verse  after  and  SPP.  very  properly  does 

the  same.  [Our  b,  c = 2 a.  b : b = 10.  i a.  J 

[The  quoted  Anukr.  says  ''ye  bdhavah  ” : see  vs.  i .]) 

10.  To  conquer  enemies : to  Trishandhi. 

\Bhrgvangiras.  — saptavinqati.  mantroktatrisandhidevatyam.  dnustubham  : i.  virat  pathyd- 
brhaU ; 2.  g-av.  6-p.  tristubgarbhd  'tijagatX ; j.  virdd  dsldrapaiikti ; 4..  virdj ; 8.  virdt 
tristubh  ; 9.  purorvirdt  purastdjjyotis  tristubh  ; 12.  y-p.  pathydpankti ; ij.  6-p.  jagati ; 
lb.  g-av.  b-p.  kakummaty  anustuptristubgarbhd  qakvarl ; i"^.  pathydpankti  ; 21.  j-p.  gdya- 
tri  ; 22.  virdt  purastddbrhati ; 2J.  kakubh  ; 2b.  prastdrapanktii\ 

Not  found  in  Paipp.  [For  its  use  by  Kaug.  in  connection  with  hymn  9,  see  intro- 
duction to  hymn  9.J 

Translated:  Ludwig,  p.  531  ; Henry,  129,  169;  Griffith,  ii.  88 ; Bloomfield,  126,  637. 

I.  Stand  ye  up,  equip  yourselves,  ye  specters,  together  with  ensigns ; 
ye  serpents,  other-folks,  demons,  run  after  our  enemies. 

[Pada  a = 9.  2 a,  26  b ; c = 9.  16  e.  J 


XI.  lO- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


656 


2.  Your  mastery  I know,  [your]  kingdom,  O Trishandhi,  together 
with  red  ensigns ; what  in  the  atmosphere,  what  in  the  sky,  and  what 
men  (tndnava)  [are]  on  the  earth,  let  those  ill-named  ones  sit  (Jupa-ds)  in 
the  mind  (c^tas)  of  Trishandhi. 

The  translation  implies  veda  rajyani  in  a,  while  all  the  pada-m%%.  treat  the  word  as 
a compound  (veda°rajyat)t).  The  comm,  takes  veda  as  an  independent  word,  but 
renders  it  as  a 3d  sing.,  with  trisandhis  supplied  as  subject;  and  he  understands  the 
enemies  as  addressed  by  vas  in  a.  He  supplies  ketavas  to  the  three  _y/s  in  c,  d,  regard- 
ing manavas  as  adj.,  ‘ human.’  And  he  cuts  off  the  last  two  padas,  adding  them 
instead  to  vs.  3,  and  reading  at  the  beginning  trisandhe  ive  (“  = tava  ”) ; explaining 
updsatdin  by  sambhajantdm,  and  making  the  following  nouns  its  subject.  For  durnd- 
mdnas  he  has  -nam  (as  also  our  B.O.). 

3.  Iron-(4r<3:j-)mouthed,  needle-mouthed,  likewise  thorn-tree-(z^f/4’rt«- 
.^«(f-)mouthed,  let  the  flesh-eaters,  of  wind-swiftness,  fasten  on  our  ene- 
mies with  the  three-jointed  {trlsandhi)  thunderbolt. 

The  comm,  regards  the  epithets  as  signifying  flesh-eating  birds,  and  supplies  [_alter- 
nativelyj  ‘sent  forth’  (preritds)  to  the  concluding  instrumentals. 

4.  O Jatavedas,  Aditya,  put  thou  between  much  human  flesh;  let 
this  army  of  Trishandhi  be  well-placed  in  my  control. 

Most  of  SPP’s/a^fb-mss.  give  shidh  in  c ; no  such  reading  has  been  noted  among 
our  mss.  One  would  like  to  improve  meter  and  sense  together  by  emending  trisandhes 
to  -dhind,  understanding  the  ‘ army  ’ to  be  the  enemy’s.  Antdr  dhehi  at  the  beginning 
may  also  mean  ‘hide’;  and  the  comm,  juggles  the  line  into  signifying,  ‘O  Jatavedas, 
make  the  corpses  of  our  enemies  hide  the  sun  ’ ! 

5.  Stand  thou  up,  O god-folk,  O Arbudi,  with  the  army;  this  tribute 
is  offered  (d-hu)  to  you  [pl.J;  the  offering  [is]  dear  to  Trishandhi. 

The  comm,  reads  dhutis  (for  -las')  in  c,  and  dhutipriyd  as  compound  in  d.  [^In  some 
copies  the  i oi  priyd  is  broken.  J 

6.  Let  the  white-footed  one  tie  together,  this  shaft  {^aravyd),  four- 
footed  ; O witchcraft,  be  thou  for  our  enemies,  together  with  the  army 
of  Trishandhi. 

The  comm,  reads  for  dyatu,  in  a,  patatu ; cf.  vs.  7 a.  By  qitipadi  he  understands  a 
white-footed  cow,  called  a qaravy'd  as  being  a ^arund/n  bdndndm  samtlhah. 

7.  Let  the  smoke-eyed  (f.)  one  fall  together,  and  the  crop-eared  one  (f.) 
yell ; it  being  conquered  by  the  army  of  Trishandhi,  let  the  ensigns  be  red. 

The  comm,  supplies bale  to  jitS j the /ar/rt-reading  (simply  jiW)  forbids  us 
to  regard  the  word  as  fern.  dual.  He  takes  the  epithets  in  the  first  half-verse  first  as 
applying  to  the  enemy’s  army,  and  then  to  the  krtyd  which  is  invoked  against  it.  The 
verse  is  translated  by  Bloomfield,  as  noted  above  (see  9.  7),  at  AJP.  xi.  340. 

8.  Let  the  winged  ones  descend,  the  birds,  they  that  go  about  in  the 
atmosphere,  in  the  sky  ; let  the  wild  beasts,  the  flies,  take  hold  together; 
let  the  raw-flesh-eating  vultures  scratch  at  the  human  carrion. 


657 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  lO 


The  comm,  explains  radantiim  by  svatunddih  paddiq  ca  vilikhantu.  |_Read  divi 
ca  ye J 

9.  The  agreement  (samdhd)  which  thou  hast  agreed  on  with  Indra  and 
with  the  brahman,  O Brihaspati,  by  that  Indra-agreement  do  I call  hither 
all  the  gods  : conquer  ye  on  this  side,  not  on  that ! 

The  comm,  (with  two  or  three  of  SPP’s  authorities)  reads  -adhattds  in  a;  and  he 
treats  indra-samdhaya  as  two  independent  words  in  c.  Samdham  in  a is  clearly  proved 
an  intrusion  by  the  meter. 

10.  Brihaspati  of  the  Ahgiras  race,  the  seers  sharpened  by  the  brah- 
man, set  up  (d-gri)  in  the  sky  the  Asura-destroying  weapon,  Trishandhi. 

One  would  like  to  emend  dngirasds  to  dngirasas  (as  Ludwig  translates).  The  comm, 
renders  a 'qrayan  by  asevanta,  as  if  it  were  a '^rayanta. 

11.  By  whom  yonder  sun,  and  Indra,  both  stand  protected  — Tri- 
shandhi the  gods  shared,  in  order  to  both  force  and  strength. 

12.  All  worlds  did  the  gods  completely  conquer  by  means  of  that 
offering  (dhuti)  — the  thunderbolt  which  Brihaspati  of  the  Ahgiras  race 
poured,  an  Asura-destroying  weapon. 

‘ Poured,’  i.e.  ‘ cast  ’ ; a term  used  also  elsewhere  of  the  thunderbolt  (BR.  vii.  980). 

13.  The  thunderbolt  which  Brihaspati  of  the  Ahgiras  race  poured,  an 
Asura-destroying  weapon  — therewith  do  I blot  out  (tti-lip)  yon  army,  O 
Brihaspati ; I slay  the  enemies  with  force. 

The  comm,  renders  ni  limpdmi  by  nitardm  chinadmi.  He  also  has  the  strange 
reading  amiis  for  amitm  before  sendm. 

14.  All  the  gods  come  over  hither,  who  partake  of  [the  offering]  made 
with  vdsat ; enjoy  ye  this  offering;  conquer  ye  on  this  side,  not  on  that ! 

15.  Let  all  the  gods  come  over  hither;  the  offering  [is]  dear  to 
Trishandhi ; defend  ye  the  great  agreement  by  which  in  the  beginning 
the  Asuras  were  conquered. 

The  comm,  appears  to  read  in  a -yanti,  as  in  vs.  14  a,  but  he  interprets  it  as  an 
imperative  this  time. 

16.  Let  Vayu  bend  up  the  arrow-points  of  the  enemies;  let  Indra 
break  back  their  arms ; let  them  not  be  able  to  set  the  arrow ; let  Aditya 
make  their  missile  weapon  (astrd)  disappear;  let  the  moon  put  (yu)  them 
on  the  track  of  what  is  not  gone. 

The  last  clause  is  very  doubtful  and  difficult ; the  comm,  gives  no  aid,  explaining 
with  aprdptasyd  "jigamisatah  ^atroh  . . . panthdnam  asmatprdptyupdyabhiitam  mdr- 
gam  yutdm  tatah  prthakkurutdm  (taking  yutdm  from  yu  ‘ separate,’  and  adding) 
tddrqam  mdrgam  qatrur  na  paqyatv  ity  arthah.  He  divides  the  verse  into  two,  making 
the  second  begin  with  aditya  esdm. 


XL  lO- 


BOOK  XI.  THE  ATHARVA-VEDA-SAMHITA. 


6S& 


1 7.  If  they  have  gone  forward  to  the  gods’  strongholds,  have  made  the 
brahman  their  defenses ; if  {fydt)  they  have  encouraged  (?7i/>a-vac)  them- 
selves, making  a body-protection,  a complete  protection  — all  that  do 
thou  make  sapless. 

The  verse  occurred  above  as  v.  8.  6,  and  the  comm,  declines  to  repeat  his  explanation 
there  given  — which,  however,  is  not  in  our  hands. 

18.  Causing  to  follow  X.\i&  picrohita  with  the  flesh-eating  [fire]  and  with 
death,  O Trishandhi,  go  forth  with  the  army;  conquer  the  enemies;  go 
forward. 

The  last  pada  is  identical  with  iii.  19.  8 c. 

19.  O Trishandhi,  do  thou  envelop  our  enemies  with  darkness  ; of  them 
yonder,  thrust  forth  by  the  speckled  butter,  let  none  soever  be  freed. 

The  last  half-verse  is  nearly  identical  with  viii.  8.  19  c,  d.  |_For  the  stock-phrase  d, 
see  iii.  19.  8,  note.J 

20.  Let  the  white-footed  one  (f.)  fall  upon  Qsam-paf)  yonder  lines  of 
our  enemies;  let  yonder  armies  of  our  enemies  be  confounded  today, 
O Nyarbudi. 

The  second  pada  is  identical  with  9.  18  b;  to  be  put  in  any  connection  with  it,  the 
words  of  the  first  pada  require  to  be  rendered  otherwise  than  in  6 a,  7 a,  above.  The 
comm,  again  reads  (^ucas  for  sicas,  as  in  the  other  passage  |_9.  18:  comm.  p.  i8i'7j. 

21.  Confounded  [be]  our  enemies,  O Nyarbudi;  slay  thou  of  them 
each  best  man  (vara) ; slay  [them]  with  this  army. 

The  comm,  strangely  reads  amitrd7i  beside  mild/ias.  l_The  rationale  of  his  variant 
is  perhaps  as  in  9.  6 above  (nnya  — nya).  The  pa(fa-text  has  atnUrah.  But  the  comm, 
also  takes  mudhah  as  = mndhati.\ 

22.  Whoever  is  mailed,  and  who  without  mail,  and  what  enemy  is  in 
march  (}djman)\  by  bowstring-fetters,  by  mail-fetters,  smitten  by  the 
march  let  him  lie. 

The  mss.  are  in  good  part  awkward  about  the_combination  jm  (in  aj/natti,  ajtnana), 
writing  what  looks  like  a tm  or  pm,  but  there  is  no  real  variant.  The  comm,  explains 
djman  as  ajati gacchaty  attene  'ty  ajma  rathadi ydnam.  He  gives  abhihi/as,  a prefer- 
able reading,  in  d. 

23.  Who  have  defenses,  who  have  no  defenses,  and  the  enemies  who 
have  defenses  — all  those,  O Arbudi,  being  slain,  let  dogs  eat  on  the 
ground. 

The  2^cctni yd  'varmanak,  though  read  by  all  the  mss.  [^save  R.J,  is  wholly  inadmis- 
sible, and  should  be  emended  to^'^  'v-. 

24.  Who  have  chariots,  who  have  no  chariots,  those  without  seats  and 
they  who  have  seats  {sudd)  — all  those,  being  slain,  let  vultures,  falcons, 
birds  (patatrin)  eat. 


659 


TRANSLATION  AND  NOTES.  BOOK  XI. 


-XI.  lO 


We  may  fairly  question  whether  ‘ seat  ’ means  here  ‘ seat  on  horseback.’  The  comm, 
explains  asadas  by  aqvadiydnarahitah  padatayah,  and  sadinas  by  aqvariidhah  ‘ mounted 
on  horses.’ 

25.  Let  the  army  of  our  enemies  lie  with  thousand  corpses  {-kwmpa) 
in  the  conflict  of  weapons,  pierced  through,  cut  to  pieces (.^). 

The  obscure  kakajakrta  at  the  end  is  guessed  by  the  comm,  to  mean  kutsitajanana 
vilolajanand  vd  krtdj  he  attempts  no  etymology,  but  evidently  sees  in  it  the  root  jd. 
In  a he  has  the  strange  reading  sendm  for  qetdm. 

26.  Let  the  eagles  {suparnd)  eat  him,  pierced  to  the  vitals,  crying 
loudly,  lying  crushed,  the  evil-minded  one  — what  enemy  of  ours  wishes 
to  fight  against  this  opposing  offering. 

The  translation  implies  the  emendation  (which  Ludwig’s  version  also  makes)  of 
suparndis  to  suparnas  in  a.  The  comm,  takes  it  as  qualifying  qardis  understood  and 
adjunct  of  marmdvtdham : ‘pierced  etc.  by  well-feathered  arrows.’  In  the  irregular 
meter  of  the  first  line,  the  division  is  perhaps  best  made  before  adantu;  a small  minority 
of  SPP’s  mss.  so  regard  it,  and  accent  addntu  accordingly,  and  he  follows  them  in  his 
text ; our  Bp.  puts  its  pada-division  after  adantu,  and,  with  one  other  ms.,  leaves  the  word 
without  accent.  LSee  Henry’s  elaborate  conjectures,  p.  172:  marmdvldho  roruvatah 
suparnd  gandir  adantu  mrditdm  qdydnam.  The  other  versions  imply  /ndnnaviddham, 
and  Bloomfield  expressly  conjectures  marmaviddhdm,  overlooking  the  accent ; but  the 
comm,  to  Prat.  iv.  68  quotes  mar?ndv(dham  as  an  instance  of  non-separation  in  pada- 
text.J 

27.  [The  offering]  which  the  gods  follow  (anu-sthd),  of  which  there  is 
no  failure  — with  that  let  Indra,  Vritra-slayer,  slay,  with  the  three-jointed 
thunderbolt. 

|_Here  ends  the  fifth  anuvdka,  with  2 hymns  and  53  verses.  The  quoted  Anukr. 
says,  referring  to  this  last  hymn,  antyo  vinqatih  sapta  cd  'pardh.\ 

[The  sum  of  the  verses  for  hymns  1-2  and  4-10  is  (68  4-  189=)  257.  Reckoning 
hymn  3 (with  the  Berlin  ed.)  as  of  56  vss.,  we  get  for  the  book  (257  -I-  56=)  313  : and 
this  is  the  summation  given  by  codex  I.  On  the  other  hand,  reckoning  hymn  3 as  of 
(31  -h  72  -f  7 =)  1 10  vss.  (see  pp.  632, 628),  we  get  for  the  book  (257  4- 1 10  =)  367.  But 
the  summation  given  by  four  of  W’s  mss.  (including  P.W.B.)  is  365.  How  to  account 
for  the  discrepancy  I do  not  see.  One  ms.  sums  up  the  last  amivdka  as  51  (i.e.  26  -I-  25  ? 
— instead  of  26 -f  27  = 53)  verses,  and  10.17  is  indeed  a ^^AVa-verse ; but  the  Old 
Anukr.  reckons  hymn  10  as  27,  not  25. J 

[Three  or  four  mss.  sum  up  the  siiktas  “ of  both  kinds  ” as  12.J 

[Here  ends  the  iwenty-iihh.  prapdt/iaka.  j 


Book  XII. 


LThis  twelfth  book  is  the  fifth  and  last  of  the  second  grand 
division  of  the  Atharvan  collection.  For  a general  statement  as 
to  the  make-up  of  the  books  of  this  division,  page  471  may  again 
be  consulted.  The  Old  Anukramanl  describes  the  length  of  the 
artha-suktas^  hymns  i,  2,  3,  and  4,  by  giving  the  overplus  of  each 
hymn  over  60  verses.  The  assumed  normal  lengths  in  the  case 
of  books  ix.,  X.,  xi.,  and  xii.  seem  to  be  respectively  20,  30,  20, 
and  60  verses.  The  whole  book  has  been  translated  by  Victor 
Henry,  livres  X,  XI  et  XII  de  f Atharva-veda  traduits  et  com- 
ment'es,  Paris,  1896.  The  bhasya  is  again  lacking.  The  fifth  or 
last  hymn  is  made  up  of  7 parydyas  (see  pages  471-2),  which,  if 
they  be  counted  separately,  make  the  hymns  number  1 1 instead 
of  5 : see  page  61 1,  top.J 

|_The  anuva^a-dWision  of  the  book  (as  noted  above,  page  472)  is  into  five  a/iuvaias 


of  one  hymn  each.  The  “ decad  ’’-division  likewise 
tabular  conspectus  for  this  book  also  may  be  added ; 

is  as  described  on 

page  472. 

Anuvakas 

I 

2 

3 

4 

5 

Hymns 

I 

2 

3 

4 

S 

Verses 

63 

55 

60 

53 

73ir 

Decad-div. 

5 tens  + 13 

5 tens  + 5 

6 tens 

4 tens  + 13 

7 r 

Here,  as  before,  ^ means  “ paragraph  of  ^ pary  ay  a ” (such  as  is  numbered  as  a “ verse  ” 
in  the  Berlin  edition)  and  p means  paryaya."  The  last  line  shows  the  “ decad 
division.  Of  these  “decads,”  anuvakas  i,  2,  3,  and  4 contain  respectively  6,  6,  6,  and  5 
(in  all,  23  “ decads  ”)  ; while  anuvdka  5 has  •] paryayas.  The  sum  is  23  “ decad  "suktas 
and  j parydya-suktas  or  30  suktas.  Cf.  the  summation  at  the  end  of  hymn  5.J 


1.  To  the  earth. 

\Atharvan.  — trisastih.  bhdumam.  traistubham  : 2.  bhurij  ; 4-6,  10,  j8.  j-av.  6-p.  jagatX ; 

7.  prastdrapahkti  ; 8,  //.  J-av.  6-p.  virdd  asli  ; g.  pardnustubh  ; iz,  ij,  jy.  y-p.  fak- 

vari  {12,  IJ.  j-av.) ; 14.  mahdbrhaii ; 16,  21.  i-av.  sdmiii  tristubh  ; 18.  J-av.  bp. 

tristubanustitbgarbhd  'tifakvari;  ig,  20.  urobrhatl  (20.  virdj) ; 22.  j-av.  b-p.  virdd 

atijagatl;  2j.  y-p.  virdd  atijagatl ; 24.  y-p.  anustubgarbhd  jagati ; 2y.  j-av.  7-/.  usnig- 

anustubgarbhd  (akvari ; 2b~28,  jj,  jy,jg,  40,yo,yj,  y4,yb,yg,  bj.  anustubh  (yj.  purobdr- 

katd)  ; JO.  virdd  gdyatrt  ; j2.  purastdjjyotis  ; J4.  j-av.  bp.  tristubbrhatigarbhd  ' tija- 

gati ; jb.  viparltapddalaksmi  pankti ; jy.  j-av.yp.  (akvari;  41.  j-av.  b-p.  kakummatl 
(akvari;  42.  svardd  anustubh  ; 4J.  virdd  dstdrapankti  ; 44,  4y,  4g.  jagati ; 4b.  b-p.  anu- 
stubgarbhd pard(akvari ; 4J.  bp.  usniganustubgarbhd  pardti(akvari ; 48.  purd nustubh  ; 
yi.  J-av.  b-p.  anustubgarbhd  kakunnnati  (akvari ; yz.  y-p.  anustubgarbhd  pardtijagati ; 
yy.  pure  tijdgatd  jagati;  y8.  purastddbrhati ; bi.  purobdrhatd  ; bz.  pardvirdjd 

660 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-XU.  I 


66 1 

Found  also  in  Paipp.  xvii.  (excepting  vss.  62,  63).  Many  of  the  verses  are  used  by 
the  Kau<j.,  as  also  the  whole  hymn  (which  is  also  by  itself  an  anuvaka),  under  the 
name  bhauma,  ‘ [hymn]  to  earth’:  so  at  38.  12,  16,  in  a ceremony  for  giving  firmness 
to  buildings;  at  98.3  (with  vi.  87,  88),  for  safety  from  earthquake;  and  in  8.23  it  is 
(with  iii.  12,  vi.  73,  93)  reckoned  a vastospatya  hymn.  The  first  7 verses  (Kauq.  24.  27) 
and  the  first  9 (?24.  31,  35)  are  used  in  the  agrahayanl  ceremony.  [Further,  cf.  Ke^. 
to  70.  8,  9.J  In  Vait.,  vss.  i,  13,  27,  30,  and  others  are  quoted.  [The  whole  hymn  is 
prescribed  in  Naks.  Kalpa,  18,  in  a called  parthivi:  see  SPP.  iii.  202s. J 

Translated : by  Charles  Bruce,  Journal  of  the  Royal  Asiatic  Society,  Old  Series, 
xix.  321  ff.  (with  comparisons  from  Greek  writers)  ; Ludwig,  p.  544;  Henry,  179,  215  ; 
Griffith,  ii.  93  ; Bloomfield,  199,  639. 

1.  Great  (brhdnt)  truth,  formidable  right,  consecration,  penance,  brah- 
man, sacrifice  sustain  the  earth ; let  her  for  us,  mistress  of  what  is  and 
what  is  to  be  — let  the  earth  make  for  us  wide  room  {lokd) ; — 

Found  also  in  MS.  (iv.  14.  1 1),  which  reads  yajhas  in  b,  and  bhitvanasya  (for  bhdv- 
yasya)  in  c.  The  Anukr.  does  not  heed  that  pada  a is  jagati.  The  verse  (unless  more 
of  the  hymn  is  meant  to  be  included  with  it)  is,  according  to  Vait.  1 2.  6,  to  be  repeated 
by  one  who  relieves  on  the  ground  the  needs  of  nature.  It  is  quoted  by  Kau^.  24.  24 
in  the  agrahayani  ceremony;  also  in  the  comm,  to  24.35  (^L  above);  and  it,  with 
vs.  38,  is  reckoned  (see  note  to  Kau^.  19.  i)  among  the  pustika  mantras. 

2.  Unoppressedness  in  the  midst  of  men  (tnanavd).  Whose  are  the 
ascents  (udvdi),  the  advances  {pravdt),  the  much  plain  {satnd) ; who  bears 
the  herbs  of  various  virtue  {ndndvirya)  — let  the  earth  be  spread  out  for 
us,  be  prosperous  for  us. 

The  mss.  vary  in  a between  badhyatds  and  madhyatds  (Bp.P.M.I.  have  ba-~),  but 
only  the  latter  can  be  right,  and  the  translation  adopts  it;  the  former  (which  Ppp.  also 
has,  and  mdnavesu)  seems  to  have  come  in  under  the  influence  of  -badha7n.  [Correct 
the  edition.  J As  the  text  stands,  pada  a can  only  be  an  adjunct  to  vs.  i,  and  so  Ppp. 
reckons  it,  and  begins  our  b with  asyds.  But  MS.  (iv.  14.  ii)  reads  asambadha  yd 
tnadhyatd  mdnavebhyo ; it  also  has  viahdt  for  bahu  at  end  of  b,  and  nanarfipds  and 
bibhdrti  in  c.  This  time  the  Anukr.  notices  that  b has  12  syllables.  Kaug.  137.  16 
quotes  the  verse  [in  the  preparation  of  the  vedi\. 

3.  On  whom  [are]  the  ocean  and  the  river  (smdhti),  the  waters;  on 
whom  food,  plowings,  came  into  being ; on  whom  quickens  this  that 
breathes,  that  stirs  — let  that  earth  (bhtnni)  set  us  in  first  drinking. 

That  is,  doubtless,  give  us  precedence  over  others  (but  MS.  rtzds piirvapeyat)i ; see 
note  to  vs.  5).  Ppp.  reads  for  b yasyath  deva  'mrtatii  anvavindaiij  and  for  second 
half-verse  it  has  our  4 c,  d,  giving  our  3 c,  d as  second  half  of  vs.  5,  with  the  easier 
reading [followed  byj  viqvam  ejdt  in  c.  We  should  expect  krsdyas  in  b. 

4.  Whose,  the  earth’s,  [are]  the  four  quarters ; on  whom  food,  plow- 
ings, came  into  being ; who  bears  manifoldly  what  breathes,  what  stirs 
— let  that  earth  [bhumi)  set  us  among  kine,  also  in  inexhaustibleness 
{Idfiya). 


XU.  I 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


662 


Ppp.  reads  in  a yasydm  and  prthivyam,  and  in  b grstayas  [_cf.  note  to  ii.  13.  3J. 
As  second  half-verse  it  has  our  5 c,  d,  giving  our  4 c,  d as  3 c,  d,  reading  (after  bahitdha) 
praiiine  jangano  bhfimir  gosv  agvesu  pinve  kriiotu,  thus  relieving  us  of  the  difficult 
dnye.  Kaug.  (137.  17)  uses  the  verse  next  after  vs.  2,  in  connection  with  making  the 
sacrificial  hearth  four-cornered.  The  description  given  by  the  Anukr.  of  this  and  the 
two  following  verses  is  so  wholly  wrong  that  w'e  cannot  help  suspecting  a corrupt  text. 
This  verse  is,  if  we  make  no  resolutions  in  d,  a regular  tristubh. 

5.  On  whom  the  people  of  eld  {purvajand)  formerly  spread  them- 
selves {}vi-kr)\  on  whom  the  gods  overcame  the  Asuras  ; the  station 

visthd)  of  kine,  of  horses,  of  birds  (vdjas)  — let  the  earth  assign  us 
fortune  (bhdga),  splendor. 

Ppp.  reads  in  a nicakrire,  and  in  b atyavartayan  j also  in  c (found  as  |_itsj  4 c) 
vayasayya  |_?J.  MS.  has  a verse  made  up  of  our  5 a,  b (without  variant),  4 c (accent- 
ing bibhdrti),  and  3 d (with  purvapeyam').  The  verse  is  mixed  tristubh  and  jagati. 
|_In  Ppp.  this  verse  precedes  our  4.  — The  sequence  of  the  half-verses  of  the  Vulgate 
as  they  stand  in  Ppp.  seems  therefore  to  be  as  follows  : 3 a,  b,  4 c,  d,  5 a,  b,  3 c,  d,  4 a,  b, 
5 c,  d.J 

6.  All-bearing,  good-holding,  firm-standing,  gold-backed  {-vdksas), 
reposer  of  moving  things  {jdgat),  bearing  the  universal  (vdiqvdnard)  fire, 
let  the  earth  {bhumi),  whose  bull  is  Indra,  set  us  in  property. 

The  verse  is  found  also  in  MS.  (iv.  14.  1 1),  which  reads,  in  a-b,  purukp'td  dhiranya- 
varna  jdgatah  pratisthaj  and  in  d drdvinam  (the  editor  also  admits  in  his  text  the 
bad  reading  indra  rsabha).  It  is  quoted  in  Kauq.  137.  28.  [^1  do  not  see  why  W.  has 

preferred  ‘ gold-backed  ’ to  ‘ gold-breasted  ’ here  and  in  vs.  26.  J [_By  ‘ reposer  ’ he 
means  ‘ bringer-to-rest.’J 

7.  She  the  earth  (bhtimi prthivi),  whom  the  gods,  sleepless,  defend  all 
the  time  without  failure  — let  her  yield  (duh)  to  us  honey,  what  is  dear; 
then  let  her  sprinkle  us  with  splendor. 

The  verse  is  found  also  in  MS.  (iv.  14.  ii),  which  reads  in  c ghrtdm  instead  of 
priydm. 

8.  She  who  in  the  beginning  was  sea  {salild)  upon  the  ocean  {arnavd) ; 
whom  the  skilful  {manisiti)  moved  after  with  their  devices  {tnayd) ; the 
earth  whose  immortal  heart  covered  with  truth  is  in  the  highest  firma- 
ment {vybman)  — let  that  earth  (bhtwti)  assign  to  us  brilliancy,  strength, 
in  highest  royalty. 

The  verse  is  properly  Ii-l-i2:ii-l-ii;8-l-8=6i  syllables,  and  not  very  well 
described  by  the  Anukr.  The  last  two  clauses  perhaps  have  independent  construction : 
‘ [assign]  to  us  brilliancy  [and]  strength,  [and]  set  [us]  in  highest  royalty.’ 

9.  On  whom  the  circulating  waters  flow  the  same,  night  and  day, 
without  failure  — let  that  earth  (bhflmi),  of  many  streams  {-d/idrd)  yield 
(duh)  us  milk ; then  let  her  sprinkle  [us]  with  splendor. 

The  Anukr.  does  not  heed  thatcis  ayVr^rt/fpada.  [In  Ppp.,  this  verse  precedes  our  7.J 


663  TRANSLATION  AND  NOTES.  BOOK  XII.  -xii.  I 

10.  Whom  the  Alvins  measured ; on  whom  Vishnu  strode  out ; whom 
Indra,  lord  of  might  {gdci-),  made  free  from  enemies  for  himself  — let  that 
earth  (bhtimi)  to  us,  a mother  to  a son,  release  {vi-srj)  milk  l_to  mej. 

Some  of  the  mss.  read  in  d -trait  chdci-,  and  Bp.  has  accordingly  -tran.  Ppp.  also 
has  cakra  ''tmane  'namitrah  cchacl- ; and,  at  the  end,  nas  payah.  |_Ppp’s  repetition  of 
nas  is  more  tolerable  than  the  harsh  change  from  pi.  to  sing,  which  \V.  seems  to  have 
overlooked.  J 

11.  Let  thy  hills  (giri)  [and]  snowy  mountains  {pdn'ata),  let  thy 
forest-land  {drattya),  O earth,  be  pleasant  [syond) ; upon  the  brown,  black, 
red,  all-formed,  fi.xed  (dhruvd)  earth  {bhtimi),  the  earth  guarded  by  Indra 
— I,  unharassed,  unsmitten,  unwounded,  have  stood  upon  the  earth. 

Ppp.  reads  in  b dranyam  corrected  to  ar-,  and  tiah  after  astu ; also  in  c lohinim, 
and  in  f adhi  stham,  which  is  better.  [Roth’s  Collation  has  in  fact  addhi.\  The  verse 
: 8-1-8  = 60)  should  be  called  atiqakvari  rather  than  virad  asti. 
\’erses  ii  and  12  are  reckoned  to  the  svastyayana  gana  (see  note  to  Kau9-  25.  36). 

12.  What  is  thy  middle,  O earth,  and  what  thy  navel,  what  refresh- 
ments {tirj)  arose  {sam-blni)  out  of  thy  body  — in  them  do  thou  set  us  ; be 
purifying  {pn)  toward  us ; earth  {bhtimi)  is  mother,  I am  earth’s  son  ; 
Parjanya  is  father  — let  him  save  (fill.^  pr)  us. 

Ppp.  reads  at  end  of  a jaf  ca  nddyd. 

13.  On  what  earth  {bhtimi)  they  enclose  the  sacrificial  hearth;  on 
what  [earth]  men  of  all  works  extend  the  sacrifice ; on  what  earth  are 
set  up  {ini)  the  sacrificial  posts,  erect,  bright,  before  the  oblation  — let 
that  earth  {bhtimi),  increasing,  make  us  increase. 

Ppp.  reads  in  b zd^vakarmanah,  and  in  d reads  and  combines  qukrd  "hutyd  pur-. 
All  the  mss.  accent  at  the  end  vardhamdna.  In  Vait.  15.  8,  the  verse  is  used  to  accom- 
pany the  enclosing  of  the  sacrificial  hearth.  In  virtue  of  one  jagati  pada  (b),  the  verse 
is  a full  gakvari  (56  syll.). 

14.  Whoso  shall  hate  us,  O earth  ; whoso  shall  fight  [us] ; whoso  shall 
vex  [us]  with  mind,  who  with  deadly  weapon  — him,  O prior-acting  earth 
{bhtimi),  do  thou  put  in  our  power. 

‘Prior-acting,’  i.e.,  apparently,  ‘getting  the  start  of  him’;  we  should  expect  a nom. 
rather  than  a vocative  case.  Ppp.  reads  instead  piirvakrtvane  j also,  in  b,  ‘bhtmauyd 
taindanama  dhanena.  Read  in  our  text  prtanyad  yb  (an  accent-sign  omitted)  ; one 
of  our  mss.  [and  five  of  SPP’s  authorities,  and  his  textlj,  however,  ready/?.  According 
to  the  usual  nomenclature  of  the  Anukr.,  the  verse  is  a virad gdyatri  (i  i -i- 1 1 : 12  = 34, 
hence  bhurij).  [Dr.  Ryder  suggests  that  the  mahdbrhati  here  intended  is  one  of  3 
jdgaia  padas  (see  Ind.  Stud.  viii.  243-4).  Both  this  vs.  and  17  may  be  scanned  as 
124-12;  12  — cf . under  vs.  1 7. J 

15.  Born  from  thee,  mortals  go  about  upon  thee;  thou  bearest  bipeds, 
thou  quadrupeds  ; thine,  O earth,  are  these  five  [races]  of  men,  for  whom, 
mortals,  the  rising  sun  extends  with  his  rays  immortal  light. 

Ppp.  reads  in  b ca  instead  of  the  second  tvam. 


xii.  I-  BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA.  664 

16.  Let  those  creatures,  without  exception  {samagrd),  together  yield 
fruit  {duh)  to  us ; the  honey  of  speech,  O earth,  do  thou  assign  unto  me. 

Te  for  tas  at  the  beginning,  allowing  us  to  regard  prajas  as  accus.,  would  be  a wel- 
come emendation. 

17.  The  all-producing  {-sti)  mother  of  herbs,  the  fixed  earth  (bhumi), 
the  earth  maintained  by  ordinance,  the  auspicious,  the  pleasant,  may  we 
go  about  over  always. 

This  verse  (10  [properly  1 1 J -|- 1 2 : 1 2 = 34  syll.)  is  overlooked  by  the  Anukr. ; it 
nearly  accords  in  structure  with  vs.  14,  above.  |_Dr.  Ryder  observes  that  the  dual 
{jnahdbrhatyati)  of  the  Anukr  .-text  suggests  the  possible  falling  out  of  the  pratika  of 
this  verse.  See  under  vs.  14.J  [There  is  a play  of  words  in  dhdrmana  dhrtam  which 
cannot  easily  be  reproduced  in  translation. J 

18.  Thou  hast  become  great,  a great  station  {sadhdstha)  ; great  is  thy 
trembling,  stirring,  quaking;  great  Indra  defends  thee  unremittingly. 
Do  thou,  O earth  {bhtimi),  make  us  to  shine  forth  as  in  the  aspect 
{samdfg)  of  gold  ; let  no  one  soever  hate  us. 

Ppp.  reads  viryena  for  apramadam  in  c,  and  from  e \_saindrqi\  passes  directly  on 
to  our  19  c {agnir  an  tas  pur-  etc.):  probably  an  accidental  omission.  The  verse 
(i2  + II  :ii  :8-|-8-|-8  = 58)  lacks  two  syllables  of  a full  ati^akvari. 

19.  Agni  is  in  the  earth  {bhUmi),  in  the  herbs;  the  waters  bear  Agni ; 
Agni  [is]  in  the  stones  (dpnan) ; Agni  is  within  men ; in  kine,  in  horses 
are  Agnis. 

This  and  the  two  following  verses  are  quite  out  of  connection  here,  and  seem  to  be 
an  intrusion.  -They  are  quoted  together  in  Kaug.  2.  41  as  accompanying  the  feeding  of 
the  fire  with  fuel;  in  120.5,  ^ ceremony  against  the  cleaving  open  of  the  ground; 

and  in  137.  30  (each  singly)  to  accompany  the  strewing  of  the  sacrificial  hearth  in  the 
ajyatantra.  The  first  part  of  the  verse  (as  noted  above)  is  wanting  in  Ppp. 

20.  Agni  sends  heat  from  the  sky ; the  wide  atmosphere  is  god 
Agni’s  ; mortals  kindle  Agni  [as]  oblation-bearer,  ghee-lover. 

Ppp.  combines  in  a diva  "tapaty. 

21.  Let  the  earth,  fire-clad,  black-kneed,  make  me  sharpened,  brilliant 

(tvislmant). 

This  verse  is  quoted  by  pratika  in  GB.  i.  2.  9.  As  to  the  ritual  uses  of  it  and  of 
vs.  20,  see  the  note  to  vs.  19.  Ppp.  reads  tvislvantam  in  b. 

22.  On  the  earth  (bhtimi)  they  give  to  the  gods  the  sacrifice,  the 
oblation,  duly  prepared ; on  the  earth  (bhtimi)  mortal  men  (manusya)  live 
by  svadhd,  by  food  ; let  that  earth  (bhtimi)  assign  us  breath,  life-time ; 
let  earth  make  me  one  who  attains  old  age. 

The  verse  (8-f8:8-f8;ii  -f  ii  =54)  should  be  called  by  the  Anukr.  svardj  instead 
of  virdj.  Ppp.  reads  in  a juhvati  instead  of  dadati. 


66s  TRANSLATION  AND  NOTES.  BOOK  XII.  -xii.  I 

23.  What  odor  of  thine,  O earth,  came  into  being,  which  the  herbs, 
which  the  waters  bear,  which  the  Gandharvas  and  Apsarases  shared  — 
with  that  do  thou  make  me  odorous ; let  no  one  soever  hate  us. 

Ppp.  adds,  after  bhejire,  yas  te  gain  ai^vam  arhati ; and  it  reads  for  our  d teiia  'stnait 
sttrabhis  krnu,  and,  in  our  e,  dvaksata.  The  verse  (11  + 11:12:8+8  = 50)  is  as  well 
described  by  the  Anukr.  as  the  latter’s  system  admits.  Verses  23-25  |_so  the  schol.J  are 
called  in  Kaug.  13.  12  and  54.  5 gattdhapravadas  (likewise  in  the  comm,  to  24.  24)  ; they 
are  also  reckoned  as  belonging  to  the  second  varcasya  gana  (see  note  to  Kauq.  12.  10). 

24.  What  odor  of  thine  entered  into  the  blue  lotus  ; which  they 
brought  together  at  Surya’s  wedding  — the  immortals,  O earth,  [what] 
odor  in  the  beginning  — with  that  do  thou  make  me  odorous  ; let  no  one 
soever  hate  us. 

Ppp.  has  again  tena  'sman  surabhis  krnu,  and  dvaksata.  [_To  the  definition  of  thej 
verse  (11  + 11:11+8  + 8 = 49)  |_should  be  added  “ bhurij" 

25.  What  odor  of  thine  is  in  human  beings  {purnsa)  ; in  women,  in 
men,  [what]  portion,  pleasure ; what  in  horses,  in  heroes,  what  in  wild 
animals  and  in  elephants  ; what  splendor,  O earth  {b/itimi),  in  a maiden 
— with  that  do  thou  unite  us  also  ; let  no  one  soever  hate  us. 

Or,  in  d,  mrgesu  hastisu  may  mean  simply  ‘elephants’  (lit.  ‘wild  beasts  having  a 
hand  ’).  Ppp.  reads  yas  ie  bhaume  purusesu  . . . rucir  yo  vadhtisu  ; yo  gosv  aqvepc 
yo  mrgesu  : . . . yad  bhaume  abhi  sam  srja;  and  in  g dvaksata.  If  the  verse  contains 
an  usnih  pada  (namely  c,  the  resolution  aq-u-eni  being  rejected),  it  is  nicrt  as  a qakvari. 

26.  Rock  [is.^]  earth  (bJitimi),  stone,  dust;  this  earth  (bJiBrni)  [is]  held 
together,  held  ; to  that  earth,  gold-backed  {-vdksas)  have  I paid  homage. 

Ppp.  reads,  in  a-b,  pahsv  aryd  bhumi  strtd  dhrtd,  and  omits  c,  d.  [_Cf.  note  to  vs.  6.  J 

27.  On  whom  stand  always  fixed  the  trees,  the  forest  trees  {vdna- 
spatyd),  the  all-supporting  earth  that  is  held  [together]  do  we  address. 

Ppp.  reads  for  d bhumydi  hiranyavaksasi  dhrtam  acchdv-.  Vait.  2.  8 quotes  the 
verse  to  accompany,  the  laying  down  of  the  enclosing  sticks. 

28.  Arising  (tid-ir),  also  sitting,  standing,  striding  forth,  with  right 
and  left  feet,  let  us  not  stagger  upon  the  earth. 

The  Anukr.  seems  to  assume  the  resolution  -kr-d-  in  b.  This  verse  and  33  below 
are  quoted  in  Kauq.  24.  33  to  accompany  the  taking  of  three  steps,  while  looking  around, 
in  the  dgrahdyani  ceremony. 

29.  The  cleansing  (vimfgvan)  earth  do  I address,  the  patient  {ksamd) 
earth  {bhtinii),  increasing  by  worship  ibrdhman) ; may  we  git  down, 
O earth  {bhiimi),  upon  thee,  that  bearest  refreshment,  prosperity  {pusid), 
food-portion,  ghee. 

Ppp.  reads  at  the  beginning  vimargvdya,  in  b vdvrdhdnah,  in  c pusiim,  in  d bhaume. 
The  verse  is  quoted  four  times  in  Kauq. : in  3.  8 ; 24.  28  ; 137.  40,  to  accompany  a sitting 
down  in  different  ceremonies  ; and  in  90. 1 5,  when  causing  a guest  to  stand  upon  a cushion. 


XU.  I- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


666 


30.  Let  cleansed  {guddhd)  waters  flow  for  our  body ; what  mucus 
Q syddu)  is  ours,  that  we  deposit  on  him  we  love  not  (dpriya)  \ with  a 
purifier  {pavitra),  O earth,  do  I purify  myself. 

Part  of  the  pada-mss.  (Bp.  |_and  one  of  SPP’sJ)  accent  md  in  c.  Ppp-  has  md  for 
nas  in  a ; and,  in  b,  yo  me  sehnur.  The  verse  is  quoted  in  Kauq.  58.  7 (and  at 
second  hand  under  24.  24)  in  connection  with  rinsing  the  mouth  after  spitting;  also  in 
Vait.  12.  6 in  connection  with  easing  nature. 

31.  What  forward  directions  are  thine,  what  upward,  what  are  thine, 
O earth  (bhtiini),  downward,  and  what  behind,  let  those  be  pleasant  to 
me  going  about ; let  me  not  fall  down  [when]  supported  (f«)  on  creation 
(bhuvand). 

The  verse  is  found  also  in  MS.  (iv.  14.  1 1),  which  reads,  for  b,ydf  ca  bhiimy  adharag 
ydq  ca  pa(^ca ; also  qivas  for  syonds  in  c.  Ppp-  has  in  b bhdume  'dharad,  and  in  d 
quqriydne.  This  and  the  following  verse  are  reckoned  to  the  svastyayana  gana  : see 
note  to  Kau^.  25.  36. 

32.  Do  not  push  (nud)  us  behind,  nor  in  front,  nor  above  and  below; 
become  thou  welfare  for  us,  O earth  (bhtimi) ; let  not  the  waylayers  find 
[us] ; keep  very  far  off  the  deadly  weapon. 

The  directions  ‘ forward  ’ etc.,  in  this  and  the  preceding  verse,  are  also  equivalent,  as 
elsewhere,  to  ‘ eastern  ’ etc.  Pada  d occurs  below  as  xiv.  2.  1 1 a ; e was  found  above  as 
i.  20.  3 d etc.  Ppp-  reads  md  for  nas  in  a,  omits  b,  reads  in  c bhdume  me  krnu,  and 
makes  d and  e change  places,  reading  also  vdyas  for  variyas  [_and  vidhan  for  vidan^. 
The  verse  (ii  + 8:8  + 8+  8 = 43)  is  curiously  defined  by  the  Anukr. 

33.  How  much  of  thee  I look  forth  upon,  O earth  (bhflmi),  with  the 
sun  for  ally  {medin),  so  far  let  my  sight  not  fail  {mi),  from  one  year  {sdmd) 
to  another. 

Ppp.  has  again  bhdtane  in  b.  For  the  use  of  the  verse  in  Kauq.,  see  note  to  vs.  28. 
It  is  quoted  also  in  Vait.  27.  7 as  used  by  one  gazing  at  the  earth  after  mounting  the 
sacrificial  post.  |_Pada  d we  had  at  iii.  10.  i ; 17.  4.J 

34.  In  that,  lying,  I turn  myself  about  upon  the  right  [or]  the  left 
side,  O earth  {bhtlrni) ; in  that  we  with  our  ribs  lie  stretched  out  upon 
thee  that  meetest  us  — do  not  in  that  case  injure  us,  O earth  {bhfimi), 
thou  underlier  of  everything. 

‘ Underlier,’  lit.  ‘counter-lier,  one  whose  lying  answers  to  that  of  another.’  In  a,  b,  per- 
haps rather  ‘ in  that  I turn  over  toward  [thee]  the  one  or  the  other  side  ’ |_cf.  vii.  100.  i J. 
Our  Bp.  puts  its  sign  of  pada-division  between  c and  d before  instead  of  after  ydt,  and 
the  Anukr.*  supports  it  by  counting  a brhatl  element  in  the  verse  (which  is  properly 
8 + II  :8+8:8  + 8 = 5i).  The  verse  is  prescribed  in  Kau^.  24.  30,  to  accompany  the 
act  of  turning  over  while  lying  down,  in  the  dgrahdyani  ceremony.  All  the  mss.,  with 
the  edition,  l_likewise  SPP’s  mss.  and  ed.,J  accent  patydvarie ; it  should  be  parydvdrte. 
Ppp.  puts  the  verse  after  35,  and  reads  api  for  abhi  in  b ; and,  for  d,  prstvd  yad  rdva 
^emahe ; and  bhdume  both  times  for  bhume. 


667 


TRANSLATION  AND  NOTES.  BOOK  XII. 


I 


35.  What  of  thee,  O earth  {b/ihmi),  I dig  out,  let  that  quickly  grow 
over  ; let  me  not  hit  (arpay-)  thy  vitals  nor  thy  heart,  O cleansing  one. 

‘ Grow  over,’  i.e.  heal  up,  like  a wound.  Ppp-  has  again  bhdume  in  a ; also  osani  for 
ksipram  in  b,  and  arpiiatn  in  d ; this  time  (cf.  vs.  29)  it  agrees  with  our  text  in  the 
peculiar  epithet  vimrg7'ari,  lit.  ‘ wiping  off.’  Kau^.  (46.  5 1 ) quotes  the  verse  to  accom- 
pany an  act  of  digging  in  til  praya^citta  ceremony ; and  again  similarly  at  137.  12. 

36.  Let  thy  hot  season,  O earth  (bhhmi),  rainy  season,  autumn,  winter, 
cool  season,  spring  — let  thine  arranged  seasons,  years,  let  day-and-night, 
O earth,  yield  milk  {duh)  to  us. 

One  would  expect  in  c hayanas  ‘ belonging  to  or  constituting  the  year  ’ ; and  Ppp., 
combining  hayana  'hor-,  favors  that  reading.  Ppp.  has  also  again  bhdume  in  a.  The 
irregularity  of  the  verse  (8  -I-  ii  ; 10  -f  1 1 = 40)  indicates  corruption  ; it  is  a pankti,  of 
course,  only  by  the  sum  of  syllables.  It  is  quoted  in  Kau^.  137.9,  as  one  approaches 
to  measure  out  the  sacrificial  hearth.  |_Cf.  137.  4,  note.J 

37.  She  who,  cleansing  one,  trembling  away  the  serpent ; on  whom 
were  the  fires  that  are  within  the  waters,  abandoning  the  god-insulting 
barbarians,  choosing,  she  the  earth,  Indra  [and]  not  Vritra,  kept  herself 
{d/ir)  for  the  mighty  one  {gakrd),  the  virile  bull. 

The  first  pada  is  extremely  obscure  ; it  is  here  translated  mechanically,  as  closely  as 
possible  to  the  text.  Bruce  understands  at  the  beginning  ya  : apa  (instead  of  the  ya  : 
dpa  of  the  pada-\&yX)  ; and  that  would  be  a natural  and  easy  emendation,  if  only  the 
resulting  sense  were  more  acceptable.  Ludwig  renders  as  if  we  read  sdrpdt  (‘  trembling 
at  the  serpent  ’).  The  totally  different  reading  of  Ppp.,  ya  dpas  sarpan  yatamdnd 
vimrgvari,  indicates  that  the  text  is  corrupt.  Ppp.  further  reads  in  b agtiayo  'psv,  and 
stops  the  verse  at  dadati,  then  adding  our  vs.  40.  Our  verse  = 56) 

adds  up  as  a true  qakvari. 

38.  On  whom  are  the  seat  and  oblation-holder;  on  whom  the  sacrifi- 
cial post  {ytipd)  is  planted ; on  whom  worshipers  (brahman)  praise  (arc) 
with  verses,  with  the  chant,  knowing  the  sacrificial  formulas ; on  whom 
are  joined  the  priests  (rtvij),  for  Indra  to  drink  the  soma;  — 

Ppp.  reads  in  e yujyante  'sydm  rtyavas  s-.  The  verse  is  quoted  in  Kau^.  24.  37  to 
accompany  an  oblation  |_and  by  Darila  to  24.  24,  in  the  dgrahdyani  ceremony J.  It  is 
also  reckoned  with  vs.  i among  the  pustika  mantras  (see  note  to  Kau^.  19.  i).  In 
Vait.  15.4,  this  verse  and  the  two  following  are  prescribed  to  accompany  the  sjibrah- 
manyd  recitation;  in  10.  8,  it  is  used  at  the  setting  up  of  the  sacrificial  post. 

39.  On  whom  the  former  being-making  seers  sang  out  (tid-arc)  the 
kine  — the  seven  pious  ones  (vedhds),  by  their  session,  together  with 
sacrifice  [and]  penance;  — 

Ppp.  reads  uddnat  for  itddnrcus  in  b ; all  our  mss.  accent  tid  dnrciis,  but  the  edited 
text  has  emended  to  uddn-.  Vait.  22.  i gives  the  verse  as  prescribed  by  a certain 
authority  to  be  used  instead  of  iii.  14.  2,  in  driving  out  the  kine  from  the  place  of 
sacrifice. 


Xll.  I- 


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668 


40.  Let  that  earth  {b/iumi)  appoint  unto  us  what  riches  we  desire ; let 
Bhaga  join  on  after;  let  Indra  go  [as  our]  forerunner. 

For  consistency,  our  text  should  read  in  c -yuntam,  as  called  for  by  Pra^  ii.  20  (see 
the  note).  As  noticed  above,  this  verse  is  in  Ppp.  joined  on  to  37  as  a part  of  it;  in 
its  place,  as  conclusion  of  39,  is  given  here  sa  nos  pagun  viqvariipan  dadhdiu  jara- 
dastim  ma  prthivi  krnotu.  [_In  d of  our  vs.  40,  Ppp.  reads  indro  ydtii.\ 

41.  On  whom,  the  earth  (bhtinii),  mortals  sing  [and]  dance  with  loud 
noises  vydilaba)  \ on  whom  they  fight;  on  whom  speaks  the  shout 
(akrandd),  the  drum  — let  that  earth  (bhmni)  push  forth  our  rivals;  let 
earth  make  me  free  from  rivals. 

Yudhydnte  should  be  emended  Xo  yicdhy  ante.  The  verse  (8  + 8:8  + 8:11  + 11=  54) 
has  no  kakubh  element  in  it,  but  as  qakvari  it  is  viraj.  Ppp.  puts  the  verse  after  our 
vs.  42,  and  reads  for  b : jand  martyd  dvdilavdy  [_in  c yudhyante  'sydm  and,  for  e,  f, 
sd  no  bhutnis  pra  dadhatam  sapatndn : yo  no  dvesty  adharam  tath  krnotu. 

42.  On  whom  is  food,  rice-and-barley ; whose  are  these  five  races 
(krsti)  — to  the  earth,  whose  spouse  is  Parjanya,  fattened  {-medas)  by 
the  rain,  be  homage. 

With  the  irregular,  but  not  infrequent,  combination  ydsye  'mah  in  b,  the  verse  is  a 
regular  anustubh;  for  the  epithet  svardj  of  the  Anukr.  there  is  no  [_sufficientj  reason. 
Ppp.  reads  for  b yatre  'mas  panca  grstayah,  and  ends  with  -medhase.  Kaug.  uses  the 
verse  at  24.  38  (next  after  vs.  38),  and  at  137.  24,  with  homage  to  the  [_earth  (M«w/)J. 

43.  Whose  are  the  god-made  strongholds;  in  whose  field  [men]  fall 
out  (?  vi-kr)  — the  earth,  womb  of  everything,  let  Prajapati  make  pleasant 
(rdnya)  to  us,  spot  by  spot. 

LBR.  render  viqvdgarbha  by  ‘ Alles  im  Schoosse  tragend.’J  Ppp.  reads both 
times  for  yasydhj  also,  at  the  end,  tiis  tanotu.  The  Anukr.  is  more  than  usually 
scrupulous  in  calling  the  verse  virdj.  Read  in  b vikurvdte. 

44.  Bearing  treasure  [and]  good  in  many  places  hiddenly,  let  the  earth 
give  me  jewel  {niani),  gold;  giver  of  good,  bestowing  good  things  on  us, 
let  the  divine  one  assign  [them  to  us]  with  favoring  mind. 

Ppp.  |_puts  the  verse  after  our  30,  andj  reads  at  end  of  b dadhdtu  nah.  Kau^.  quotes 
the  verse  at  24.  39,  as  used  by  one  who  desires  jewels  or  gold.  [So  Ke(;.,  p.  322 : also 
SPP.  {manihiranyddikd)nah')  at  p.  201'*;  but  at  201  he  cites  the  sutra  with  Bl’s 
reading  (tnanim  hir-')  ; cf.  Caland,  p.  66. J 

45.  Let  the  earth,  bearing  in  many  places  people  of  different  speech, 
of  diverse  customs  {-dhdrman),  according  to  their  homes,  yield  {diih)  me 
a thousand  streams  of  property,  like  a steady  {dhrnvd)  unresisting  milch- 
cow. 

Ppp.  reads  in  a janam  yam  bibhratf  bahuvdcasam,  and  in  c nas  for  me.  The  Anukr. 
does  not  heed  that  the  last  pada  in  this  verse,  and  the  last  two  in  vs.  44,  are  tristubh. 
[Keg.,  p.  3223‘,  couples  this  vs.  with  the  preceding:  cf.  note  to  vs.  44. J 


669 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-XU.  I 


46.  What  stinging  (vr^cika)  harsh-biting  serpent  of  thine  lies  in  secret, 
winter-harmed,  torpid  {}  bhnnald)  \ whatever  worm,  O earth,  becoming 
lively,  stirs  in  the  early  rainy  season  — let  that,  crawling,  not  crawl  upon 
us ; be  thou  gracious  to  us  with  that  which  is  propitious. 

Ppp.  reads  in  a vrqcakas,  and  for  b ff.  hemantalabdho  bhramalo  (.')  krmir  lisam 
prthivyai  pravrsi  yad  ejati.  The  treatment  of  krhnis  in  c as  neuter  is  very  strange. 
[Is  it  a collective  neuter  like  Gcwiirm?  cf.  iXoun-InJlectioti,  JAOS.  x.  570.J  In  the 
description  of  the  verse  (ii  -I- 1 2 ; 7 -f  8 -I- 8 -f  8 = 54)  by  the  Anukr.  there  is  perhaps 
something  omitted  (or  we  are  to  read  virdt  ^akvarl  for  pard^-).  The  verse  is  used 
according  to  Kau9-  50.  17  (with  |_iii.  26  (see  introduction  thereto)  and  27  andj  vi.  56.  i) 
in  the  removal  of  vermin  ; also,  according  to  139.  8,  with  a number  of  other  verses  about 
serpents  and  the  like;  and  it  is  reckoned  to  the  rdtidra  gana  (note  to  Kauq.  50.  13). 
In  Vait.  29.  10  it  accompanies  a libation  to  Rudra. 

47.  What  many  roads  thou  hast,  for  people  to  go  upon,  a track  {vdrt- 
mati)  for  the  chariot,  and  for  the  going  of  the  cart,  by  which  (pi.)  men 
of  both  kinds,  excellent  and  evil,  go  about  — that  road,  free  from  enemies, 
free  from  robbers,  may  we  conquer  ; be  thou  gracious  to  us  with  that 
which  is  propitious. 

Ppp.  reads  bahtidhd  (for  bahavas)  in  &,  yebhig  car-  at  beginning  of  C,  and  panlhdm 
in  d ; and  it  omits  the  last  pada  [_repeated  from  vs.  46 J.  The  pratika  (ye  te  panthd- 
nah),  quoted  in  Kau9.  50.  i,  might  refer  either  to  this  verse  or  to  vii.  55.  i ; the  comm, 
to  vii.  55  declares  the  latter  to  be  intended. 

48.  Bearing  the  fool,  bearer  of  what  is  heavy,  enduring  (titiksii)  the 
death  (}  nidhdna)  of  the  excellent  and  of  the  evil,  the  earth,  in  concord 
with  the  boar,  opens  itself  to  the  wild  (mrgd)  hog. 

Ludwig  understands  gurubhft  in  a as  ‘ bearer  of  the  wise  ’ (guru  as  antithesis  of 
jnalvd)  ; the  Pet.  Lexx.  translate  nidhdna  as  ‘ residence  ’ (and  so  Bruce,  ‘ abode  ’). 
Ppp.  has  at  the  beginning  a very  different  text : sarpath  bibhrati  surabhir  j and  it  reads 
sttkarena  in  c and  vardhdya  in  d. 

49.  What  forest  animals  of  thine,  wild  beasts  set  in  the  woods,  lions, 
tigers,  go  about  man-eating  — the  jackal  (1  uld),  the  wolf,  O earth,  mis- 
fortune, the  rkstkd,  the  demon,  do  thou  force  (badh)  away  from  us  here. 

The  translation  here  given  agrees  with  its  predecessors  in  assuming  emendation  of 
te  in  a to  te.  . Some  of  our  mss.  read  in  c-d  itd  raksikdm  j and  Bp.  has  after  it  fksah. 
Ppp.  gives  eta  rakslkdth  rakso  ‘pa  bddha  mat ; and,  at  the  beginning,  ; 

|_and  ulafk  in  c like  our  textj.  With  a compare  the  nearly  identical  xi.  2.  24  a ; in  spite 
of  their  agreement,  one  can  hardly  help  regarding  mrgds  as  an  intruded  word.  The 
Anukr.  apparently  accepts  the  two  redundant  syllables  as  making  up  for  the  deficiency 
in  b and  d,  since  14-1-11:12-1-11=  48  syllables.  [_As  to  the  “ man-eaters,”  cf.  note  to 
XV.  s.  7.J 

50.  What  Gandharvas,  Apsarases  [there  are],  and  what  ardyas,  kintidins: 
\.htpi^dcds,  all  demons  — them  do  thou  keep  away  from  us,  O earth  (bhfimi). 

Ppp.  combines  in  a.  gandharvd  'ps-,  and  has  at  the  end  bhdume ydvayah. 


Xll.  I- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


670 


51.  She  to  whom  two-footed  winged-ones  fly  together,  swans,  eagles, 
hawks,  birds ; on  whom  the  wind,  Matari^van,  goes  about,  making  clouds 
of  dust  rajas)  and  setting  in  motion  the  trees  — flame  (arcis)  blows 
after  the  forth-blowing,  the  toward-blowing,  of  the  wind. 

The  second  pada  is  identical  with  xi.  2.  24  b.  Upavapn  is  metrically  an  intrusion 
into  e:  with  the  pada  is  to  be  compared  RV.  i.  148.4  c (which,  however,  casts  little 
light  upon  it).  Ppp.  reads  in  c-d  vatayate  tnatariqvd  raj- ; and,  in  e,  it  omits  upavam, 
and  has  at  the  end  arcise.  The  Anukr.  appears  to  divide  the  last  redundant  pada  into 
two,  an  anustubh  (8)  and  a kakubh  (6)  ; the  whole  makes  two  syllables  more  than  a 
proper  qakvari  (ii-l-ii:ii-fii:8-l-6  = 58).  |_Hopkins,  JAOS.  xx.*  217,  thinks  that 
fire  caused  by  the  friction  of  branches  is  here  alluded  to,  and  cites  parallels.  We  may 
add  Indische  Spriiche,  3759,  which  is  very  clear. J 

52.  On  whom  the  black  and  the  ruddy,  combined,  [namely]  day-and- 
night,  [are]  disposed  upon  the  earth  (bhtiini) ; the  broad  {prthivi)  earth 
{b/ihmi),  wrapped  [and]  covered  with  rain  — let  her  kindly  (bhadrdya)  set 
us  in  each  loved  abode. 

Ppp.  reads  grstam  for  krptam  in  a,  reads  and  combines  sambhrte  'horatre  in  a-b, 
and  reads  vrtdvrdhd  in  c,  and  dhd7nnidhamni  in  e.  In  c is  to  be  understood,  with  the 
pada-\.t7Lt,  vrta  : aovrta.  An  accent-mark  under  the  final  td  is  needed  in  order  to 
indicate  the  acute  of  sa  in  the  next  line.  The  verse  (11  -h  12:12-1-8-1-8  = 51)  is  not 
well  described  by  the  Anukr.  |_A  ca  with  syllabic  value,  inserted  after  krsnd/n,  would 
be  an  effective,  albeit  cheap,  means  of  improving  the  meter  of  a.J  The  verse  is  quoted 
in  Kaug.  24.  41  (next  after  various  of  the  preceding  verses),  as  accompanying  a mouth- 
rinsing and  head-splashing  with  rainwater;  and  pada  c,  again,  in  137.23,  with  a 
sprinkling  with  water. 

53.  Both  heaven  and  earth  and  atmosphere  [have  given]  me  this 
expanse ; Are,  sun,  waters,  and  all  the  gods  have  together  given  me 
wisdom  {medhd). 

The  translation  of  a,  b is  doubtful ; vydcas  may  be  in  apposition  with  antdriksatn,  and 
the  gift  as  in  the  second  line.  The  Anukr.  takes  no  notice  of  the  irregular  combination 
}ne  'dam  in  a,  which  is  needed  to  make  the  verse  a simple  anustubh.  Ppp.  combines 
7/idi  'daih,  and  it  has  at  the  end  sath  dadhdu.  Not  this  verse,  but  vi.  53.  i (according 
to  the  comm,  on  the  latter),  is  quoted  in  Kaug.  10.  20,  in  a ceremony  for  wisdom;  [_but 
Darila  understands  our  verse  as  the  one  intendedj. 

54.  I am  overpowering,  superior  by  name  on  the  earth  (bhumi) ; I 
am  subduing,  all-overpowering,  vanquishing  in  every  region. 

The  treatment  of  the  compounds  of  sah  (p.  also  abhisat,  viqvdsat)  is  the  subject  of 
several  rules  in  the  Prat.  (ii.  82 ; iii.  1 ; iv.  70).  LCf.  above,  iii.  18.  5.J  The  verse  i.s 
by  Kaug.  38.  30  prescribed  to  be  repeated  as  one  goes  to  an  assembly  (parisad). 

55.  When  yonder,  O divine  one,  spreading  thyself  forward,  told  by  the 
gods,  thou  didst  expand  (td-srp)  to  greatness,  then  entered  into  thee 
well-being;  thou  didst  make  fit  the  four  directions. 


671 


TRANSLATION  AND  NOTES.  BOOK  XII. 


I 


Ppp.  at  the  beginning  puts  before  adas ; it  has  in  b srsta  instead  of  ttkta,  and 
tnahitva  (which  is  better)  ; and  in  c a vamabhutani  av-.  The  Anukr.  does  not  heed 
the  redundant  syllable  in  a. 

56.  What  villages,  what  forest,  what  assemblies,  [are]  upon  the  earth 
(bhhmi),  what  hosts,  gatherings  — in  them  may  we  speak  what  is  pleasant 
{cdrn)  to  thee. 

With  the  first  half-verse  may  be  compared  VS.  iii.  45  a,  b.  Ppp.  reads  for  a ye 
grantya  ydny  aranydni,  and  for  c,  d tesv  aham  devi  prthvi  vibhydsam  mayu  satva  ca. 

57.  As  a horse  the  dust,  she  has  shaken  apart  those  people  who  dwelt 
upon  the  earth  since  {ydt)  she  was  born  — pleasing,  going  at  the  head, 
keeper  of  creation  (blaivana),  container  of  forest  trees,  of  herbs. 

Ppp.  reads  at  the  beginning  aqvi  'va,  and  is  corrupt  throughout ; [_but  it  reads  grbhir 
like  our  textj.  The  Anukr.  calls  the  first  pada  an  atijagati  rather  than  admit  the 
abbreviated  form  'va  for  iva. 

58.  What  I speak,  rich  in  honey  I speak  it;  what  I view,  that  they 
win  vaii)  me;  brilliant  am  I,  possessed  of  swiftness;  I smite  down 
others  that  are  violent  dodhat). 

The  sense  of  b is  obscure.  Ppp.  reads  vadantu  (for  vananti) ; Bp.  has  vada?tti, 
and  O.s.m.  (p.m.  ?)  vahanti.  Ppp.  has  at  the  end  dodhata.  Kau^.  quotes  the  verse  at 
24.  14  and  38.  29,  each  time  adding  mantrokiam  ‘ as  expressed  in  the  verse.’  ^Ppp.  puts 
this  verse  before  our  57.J 

59.  Tranquil,  fragrant,  pleasant,  with  sweet  drink  in  her  udder,  rich  in 
milk,  let  earth  (bhtimi)  bless  me,  earth  together  with  milk. 

Ppp.  reads  at  the  beginning  santivd  [cf.  iii.  30.  2,  notej,  and  in  c no  'dhi  (in  place  of 
adhi).  The  verse  is  quoted  in  Kaug.  24.  31,  among  many  other  verses  from  this  hymn  ; 
■[further,  by  Darila  to  3.4,  and  by  Ke^.  to  70.  8,  9J. 

60.  Whom  Vi^vakarman  sought  after  with  oblation  within  the  ocean, 
when  she  was  entered  into  the  mist  {?  rdjas)  ] an  enjoyable  vessel  that 
was  deposited  in  secret  became  manifest  in  enjoyment  (bhSga)  for  them 
that  have  mothers. 

Ppp.  reads  for  yasy dm  dsann  ugrayo  [intending  agnayo  ? \ 'psv  antah ; and,  in 
C,  d,  guhd  cdir  dvir  bhor  abhavan  tndtrmadbhih  ; which  casts  no  light  on  the  strange 
and  obscure  meaning. 

61.  Thou  art  the  scatterer  avdpana)  of  people,  [art]  a wish-fulfilling 
(kamadughd)  Aditi,  spreading  out ; what  of  thee  is  deficient,  may  Praja- 
pati,  first-born  of  righteousness,  fill  that  up  for  thee. 

The  word  dvdpa}ia  seems  to  mean  sometimes,  and  perhaps  here,  a (wide,  shallow?) 
receptacle  onto  w'hich  things  are  strewn  or  scattered.  Ppp.  has  at  the  beginning  vim 
for  ivam,  and  in  b viqvarupd  iox  paprathdnd ; for  c,  d it  reads  tdu  "nafh  tat  tdpd- 
raydti  prajdpatih  prajdbhis  samviddndm  j and  it  ends  the  hymn  here.  The  Anukr. 
refuses  to  admit  two  familiar  resolutions  in  a,  and  gratuitously  calls  the  pada  a bd?-/iata 


XU.  I- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


672 


(9  syll.).  The  second  half-verse  is  twice  quoted  in  Kau^.  (46.  52  ; 137.  13)  in  connec- 
tion with  filling  up  a hole  that  has  been  dug  (iti  samvapati)  ; and  the  verse,  in  137.  14, 
with  removing  elsewhither  the  dirt  taken  out. 

62.  Let  slanders  upon  thee,  free  from  disease,  free  from  ydkpna,  be 
produced  {prdsutd)  for  us,  O earth ; awakening  to  meet  our  long  life- 
time, may  we  be  tribute-bearers  to  thee. 

The  sense  of  upasthas  (p.  upa°sthah')  in  a is  doubtful ; Ludwig  renders  ‘ laps,’  as  if 
updsthas ; [_and  so  BloomfieldJ  ; Bruce  ‘ that  shall  dwell  in  thee.’  The  verse  is  quoted 
in  Kaug.  50.  10,  in  a ceremony  for  success.  The  description  of  the  Anukr.  is  unintelli- 
gible, as  the  verse  is  a perfectly  regular  tristubh. 

63.  O mother  earth  (bhtimi),  do  thou  kindly  set  me  down  well  estab- 
lished ; in  concord  with  the  heaven,  O sage  (kdvi),  do  thou  set  me  in 
fortune,  in  prosperity  {bhtiii). 

The  verse  is  used  by  Kaug.  (24.  27)  in  connection  with  vss.  1-7  ; also  by  the  comm, 
to  58.  19  in  the  annapraqatia  ceremony.  Vait.  27.8  prescribes  it  on  descending  from 
the  sacrificial  post  (cf.  note  to  vs.  33).  |_For  qriya?n,  the  only  form  of  its  kind  in  the 
AV.,  see  JAOS.  x.  389.J 

[_Here  ends  the  first  anuvaka,  of  i hymn  and  63  verses.  The  quoted  Anukr.  says 
bhaumas  iryadhika  sastih.^ 

2.  The  flesh-eating  and  the  householder’s  fires. 

\Bhrgu. — pahcapahcdqat.  dgneyam  uta  mantroktadevatyam  ; mdrtvyah.  trdistubham  ; 

2,  y,  12-20,  38-41,  43,  31,  34.  anustubk  {/6.  kakummati  pardbrhati ; 18.  nicrt ; 

40.  purasldtkakummall) ; 3.  dstdrapankii  ; 6.  bhurig  drn  pankti  ; 7,  43.  jagati ; 8,  48, 
4Q.  bhurij ; g.  anustubgarbhd  viparitapddalakpnl  pankti;  3J.  purastddhrhatl ; 42. 

3'p.  i-av.  bhurig  drci gdyatri ; 44.  i-av.  2-p.  drci  brhati ; 46.  i-av.  2p.  sdrnni  tristubh  ; 

47-  S'P-  bdrhatavdirdjagarbhd  jagati ; 30.  uparistddvirdd  brhati ; 32.  purastddvirdd 
brhati ; 33.  brhatigarbhdi] 

l_Partly  prose  — vss.  42,  44. J Found  also  (except  vss.  36,  52)  in  Paipp.  xvii.,  with 
slight  differences  of  order,  pointed  out  under  the  verses.  The  whole  hymn  (which  is 
also  an  anuvaka)  is  quoted  in  Kauq.  69.  7 (with  vii.  62  and  the  mahdqdnti  hymns),  in 
the  ceremony  of  preparing  the  house-fire ; and  a large  proportion  of  the  verses  in  this 
and  other  ceremonies ; a few  also  are  used  in  the  Vait. ; (_and  the  hymn  is  cited  by 
Darila  on  Kaug.  43.  sj. 

Translated:  Ludwig,  p.  479  (omitting  here  vss.  21-26,  30-31);  Henry,  188,  227; 
Griffith,  ii.  102.  — The  RV.  correspondents  of  a number  of  the  verses  (7,  8,  21-25,  26, 
30,  31)  are  discussed  in  my  Skt.  Reader,  pages  380  ff.,  388. 

I.  Ascend  the  reeds  {nadd)\  no  place  for  thee  is  here;  this  lead  is 
thy  portion  ; come  ! what  ydksma  is  in  kine,  [what]  ydksma  in  men,  in 
company  with  that  do  thou  go  forth  downward. 

This  and  vss.  11,  54,  and  55  are  quoted  together  in  Kau^.  71.5,  when  putting  fuel 
on  the  flesh-eating  (kra7ydd)  fire  ; also,  in  71.8,  vss.  1-4,  42,  43,  15,  16  (with  iii.  21. 8), 
with  quenching  it.  Ppp.  combines  te  'tra  in  a. 


673 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-.XU.  2 


2.  By  evil-plotter  and  ill-plotter,  by  actor  and  helper,  both  all  ydksma 
and  death  do  we  thereby  drive  out  from  here. 

I’pp.  reads  in  c,  d mrtyuhq  ca  sarvans  tene  'to yakpndhq  ca  nir  etc.  The  first  half- 
verse  is  like  a half-verse  in  MS.  iv.  14.  17  ; TA.  ii.  47 : dnhqansanut^ahsabhydm  ghanind 
' tiughanina  ca  l_cf.  Katha-hss.,  p.  72J. 

3.  Out  from  here  do  we  drive  death,  perdition,  out  the  niggard;  whoso 
hates  us,  him,  O non-flesh-eating  Agni,  do  thou  eat ; whomso  we  hate, 
him  do  we  impel  to  thee. 

The /a^/<i-text  has  in  c,  ddhi ; and  most  of  the  samhita-ms%.  ddhy  ague,  in  accord- 
ance with  it,  though  one  or  two  (Bs.E.)  have  dddhy  ague,  which  is  no  various  reading, 
but  only  an  allowed  equivalent.  The  case  is  like  those  in  i.  22.  i and  v.  20.  1 2 above  ; 
the  abbreviated  reading  adhy  has  been  mistaken  for  adhi  instead  of  add/ii,  and  then 
accented  accordingly.  Bp.  accents  also  akravyaodt.  Our  text  emends  to  addhy  ague 
akravyat,  but  should  read  instead  ague,  since  there  is  no  reason  whatever  for  the 
accentuation  addhl.  A better  reading  would  seem  also  to  be  kravydt.  Ppp.  has  adhy 
ague  kravyad ; but  that,  of  course,  might  mean  'kravydt.  Ppp.  also  has  simply  am 
for  yam  u in  d,  omits  the  second  u,  and  ends  with  suvdmah.  |_Ppp-  reads  yakpnas 
for  dvismas  in  d.  So  the  Ppp.  reading  is  adhy  ague  kravydd  am  yakpuas  tarn  te 
pra  suvdmah. \ 

4.  If  the  flesh-eating  Agni,  or  if  the  tiger-like,  hath  entered  this  stall 
{gostjid),  being  not  at  home  {'}),  him,  having  made  him  to  have  beans  for 
sacrificial  butter,  I send  far  forth ; let  him  go  unto  the  Agnis  that  have 
seat  in  the  waters. 

Part  of  the  mss.  (E.I.O.R.T.K.)  have  vydghrds  in  a,  and  that  is  perhaps  the  true 
reading,  since  ghrya  seems  to  be  found  nowhere  else.  Ppp-  reads  in  b attyokd  vive^a, 
and  in  c tan  tnd-.  The  Anukr.  takes  no  notice  of  the  redundant  {tdm  intruded?)  syllable 
in  c.  In  KauQ.  71.  6 the  verse  is  used  (with  vss.  7 and  53)  in  making  a libation  of 
crushed  beans  with  mother-of-pearl  {1  ^ukti)  to  the  flesh-eating  fire  which  is  to  be 
banished.  [^The  verse  contains  reminiscences  of  7 and  8 below.  J 

5.  If  angry  men  put  thee  forth  {^pra-kr),  with  fury,  a man  having  died, 
that,  O Agni,  is  easy  to  be  arranged  by  thee  ; we  make  thee  flame  up  again. 

Ppp.  reads  krtvd  for  kruddhds  in  a,  mite  for  mrte  in  b,  and  ca  for  tat  in  c.  The 
Anukr.  appears  to  sanction  the  resolution  cakr-ur  in  a.  The  verse  is  quoted  in 
Kaug.  70.  6;  also  in  Vait.  5.  13,  to  accompany  the  removal  of  fire  from  the  house- 
holder’s to  the  other  t^vo  fires. 

6.  The  Adityas,  the  Rudras,  the  Vasus  [have  set]  thee  again ; again, 
O Agni,  the  priest  {brahmdn),  conductor  of  good ; Brahmanaspati  hath 
set  thee  again,  in  order  to  length  of  life-time  to  a hundred  autumns. 

With  the  first  half-verse  is  to  be  compared  that  of  VS.  xii.  44  (also  in  TS.  iv.  2.  35 ; 
MS.  i.  7.  l),  which  inserts  sdm  indhatdm  after  vdsavas,  and  reads,  for  \i,punar  brah- 
fnano  (Ppp.  also  brahtndno')  vasunitha  (MS.  vasudhite')  yajhdUi  [MS.  agne\.  [But 
see  also  WZKM.  xi.  120. J The  verse  (10  -1-  10  ; 10  -I-  1 1 = 41  ; but  c has  really  ii  syll.) 
is  artificially  described  by  the  Anukr.  It  is  made  in  Vait.  28.  22  to  accompany  the 
laying  of  fuel  in  the  ttkhya. 


xii.  2-  BOOK  XII.  THE  ATKARVA-VEDA-SAMHITA.  674 

7.  If  the  flesh-eating  Agni  hath  entered  our  house,  seeing  this  other 
Jatavedas,  him  I take  afar  for  the  Fathers’  sacrifice ; let  him  kindle  the 
hot  drink  {gharmd)  in  the  highest  station. 

The  verse  is  also  RV.  x.  16.  10,  where  is  read  vas  for  nas  in  a,  devdm  for  durdtn  in 
C,  and  invdt  for  indham  in  d.  It  is  used  in  Kau9-  71.6  with  vs.  4 (see  note  to  latter). 

8.  I send  far  forth  the  flesh-eating  Agni ; let  him  go,  carrying  evil 
(riprd-),  to  Yama’s  subjects;  here  let  this  other  Jatavedas  carry  the 
oblation,  a god  to  the  gods,  foreknowing. 

The  verse  is  also  RV.  x.  16.9  (and  VS.xxxv.  19  [_with  yamarajyamp)-.  our  text 
defaces  the  meter  of  c,  d by  omitting  evd  after  ihd  and  inserting  devds.  |_Cf.  MGS.  ii.  1.8 
and  p.  149.  J This  and  the  two  following  verses  are  used  in  Kaug.  71.  12  to  accompany 
the  removed  fire.  |_The  same  three  vss.  are  quoted  by  the  comm,  to  81.33.J 

9.  I,  being  sent,  take  the  flesh-eating  Agni,  a death,  making  people 
fixed  with  the  thunderbolt;  I,  knowing,  separate  Q 7ii-<^ds)  him  from  the 
householder’s  fire ; also  in  the  world  of  the  Fathers  be  he  [their]  portion. 

Ppp.  reads  isitam  in  a,  and,  in  d,  lokaih  para?no  yotu.  The  sense  of  b is  so  strange 
that  we  cannot  but  suspect  a corrupt  text.  [_Roth  would  read  trnhantam,  ZDMG. 
xlviii.  107. J In  d,  nearly  all  the  samhita-vnh%.  (all  save  Bs.E.)  read  loki  'pi,  which  is 
therefore  probably  the  true  text.  The  description  by  the  Anukr.  of  this  fairly  regular 
tristubh  is  very  strange. 

10.  The  flesh-eating  Agni,  active,  praiseworthy,  I send  forth  by  the 
roads  that  the  Fathers  go ; come  thou  not  back  by  those  that  the  gods 
go ; be  thou  just  there  {dtrd) ; watch  thou  over  the  Fathers. 

Ppp.  reads,  in  c-d,  7nd  devayanais  pathibhir  a ga  'trai  'va,  which  does  not  help  the 
defective  meter ; of  this  the  Anukr.  takes  no  notice. 

1 1.  They  kindle  the  devouring  one  (sdmkasttka)  in  order  to  well-being, 
becoming  cleansed,  bright,  purifying ; he  abandons  evil  (riprd),  passes 
over  sin ; Agni,  kindled,  purifies  with  a good  purifier. 

Ppp.  combines  ene  'ti  in  c.  The  Anukr.  does  not  heed  that  the  first  pada  is  properly 
jagati.  The  verse  is  quoted  in  Kauq.  71.5  (see  note  to  vs.  i).  |_Caland,  WZKM. 
viii.  368,  thinks  that  this  verse  (not  xviii.4. 41)  is  intended  at  Kaug.  86.  18.J  |_Over 
“devouring,”  as  rendering  of  sdmkasuka  (which  occurs  in  vss.  11-14,  19,  40),  W.  has 
interlined  ‘ crushing  ’ in  three  instances.  J 

12.  God  Agni  the  devouring  hath  ascended  the  backs  of  the  sky; 
being  released  out  of  sin,  he  hath  released  us  from  imprecation. 

Some  of  our  mss.  (P.M.W.E.)  read  nir  hiaso  in  c.  Ppp-  reads,  here  and  below, 
sautkusika-. 

13.  On  this  devouring  Agni  do  we  wipe  off  evils;  we  have  become 
fit  for  sacrifice,  cleansed  ; may  he  prolong  our  life-times. 

The  verse  is  found  also  in  Ap.  ix.  3.  22  (following  a verse  resembling  our  vs.  14), 
which  reads  sathkusuke  'gndu  in  a-b.  Our  mss.,  as  often  in  such  cases,  vary  between 


675 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-.\il.  2 


tarisat  and  tarsat  at  the  end  (Bs.E.D.R.K.  have  iarsat).  The  verse  is  quoted  (with 
vss.  19,  40)  in  Kau9.  71.16  and  86.  19,  to  accompany  the  act  of  washing  off  {ity  abhy- 
avanejayati). 

14.  The  crushing  \_sdmkasnka\,  the  bursting  {vikasiika),  the  destroy- 
ing {nirrthd)  and  the  noiseless  nisvard)  — they,  of  like  possessions 

sdvedas),  have  made  from  far  ydksma  to  disappear  afar. 

The  translation  implies  emendation  at  the  end  to  atilnaqan,  which  seems  altogether 
necessary.  Yet  MS.  (iv.  14.  17)  and  TA.  (ii.  45)  strangely  have  instead  of  it  acicatam 
(not  -tan).  |_But  see  Katha-hss.,  p.  72,  where  the  Berlin  ms.  is  reported  as  reading 
cicatan.  The  TA.  comm,  renders  acicatam  by  catayantn.\  In  b,  TA.  reads  nisvandh, 
and  MS.  nirrto  and  ntsvanah ; in  c,  MS.  has  'smad  (not  'smdd !)  for  te,  and  TA.  te ye 
'smdd  (but  the  ye  perhaps  a blunder  of  the  edition  *)  ; both  dndgasas  instead  of  sdve- 
dasas  (which  looks  like  a mere  blunder,  intended  to  have  the  sense  of  sathviddnas'). 
Then  TA.  has  sdmkus-,  vtkus-,  in  a,  and  with  it  agrees  Ap.  (i.x.  3.  22,  a and  b only, 
with  vikiro  yaq  ca  viskirah  for  b).  Moreover,  both  MS.  and  TA.  accent 
Some  of  our  mss.  (Bp.I.K.)  read  nirrathds  in  b,  but  this  is  only  an  example  of  the  fre- 
quent confusion  of  r and  ra.  Ppp-  has  \yikasukas  in  a,  like  our  textj,  savedkasas  in 
c,  and  ucidyavo  (for  anlnaqani)  at  the  end.  *[_The  Poona  ed.,  p.  126,  gives  td'smdd, 
but  notes  one  ms.  as  having  te  ye' smad;  and  it  2LCCtnX.s  ydksmam.j 

1 5.  The  flesh-eating  one  that  is  in  our  horses,  heroes,  that  is  in  our  kine, 
goats-and-sheep,  do  we  thrust  out  — the  fire  that  obstructs  the  people. 

Ppp.  combines  in  a no  'qv-,  and  reads  for  b yo  gosu  yo  'jdvisu ; |_and  puts  the  verse 
after  16J.  This  verse  and  the  one  following  are  quoted  with  others  (see  note  to  vs.  i) 
in  Kaug.  71.8. 

16.  Thee  from  inexhaustible  {}  dnyd)  men,  kine,  horses,  thee  the  flesh- 
eating one  do  we  thrust  out  — the  fire  that  obstructs  life. 

Ludwig  gets  rid  of  the  difficult}'  of  dnya  by  taking  it  as  anyd  and  the  nouns  in  a,  b 
as  datives.  Ppp.  reads  ajhdnd  for  anyebhyas  tvd ; in  c it  puts  7iis  after  kravyada7>i. 
Some  of  our  mss.  (Bs.I.)  combine  7iis  kr-  (nth  and  kr-  should  be  separated  in  our 
edition).  The  Anukr.  very  unnecessarily  scans  the  verse  as  8 + 6;8-t-9,  while  it  is 
easily  read  into  a regular  a7ntstiibh. 

17.  On  what  the  gods  wiped  off,  on  what  human  beings  {nianusyd) 
also  — on  that  having  wiped  off  the  drops  of  ghee  (.^),  O Agni,  do  thou 
mount  the  sky. 

All  our  mss.  have  a77irjata  unaccented  save  one  (E.),  which  has  dsrjata.  |_A11  of 
SPP’s  have  a77irjata  save  his  J.,  which  has,  s.m.,  d7nrjata.\  Ghrtastavas  in  c is  trans- 
lated after  the  Pet.  Lexx.,  but  the  rendering  is  in  the  highest  degree  doubtful,  on  account 
both  of  form  and  of  sense.  Probably  the  reading  is  corrupt.  Ppp.  gives  no  help,  as 
most  of  vss.  17,  18  is  lost  out  of  the  ms.;  (_but  their  order  appears  to  be  inverted  J. 
Our  mss.  seem  to  read  -sta-  very  plainly  |_and  SPP.  reports  no  variant  J,  but  that  need 
not  prevent  our  understanding  instead  -S7ia-,  if  more  acceptable. 

18.  Being  kindled,  O Agni,  thou  to  whom  oblations  are  made,  go 
{kram)  thou  not  away  against  us ; shine  just  here  by  day,  and  that  [we] 
long  see  the  sun. 


xii.  2-  BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA.  6/6 

Or  dyavi,  in  c,  ‘ in  the  sky  ’ (so  Ludwig).  The  last  pada  is  also  i.  6.  3 d.  [_Cf.  also 
note  to  vi.  1 9.  2. J There  is  no  good  reason  for  calling  the  verse  nicrt. 

19.  Wipe  ye  off  on  the  lead;  wipe  ye  off  on  the  reeds;  and  what  on 
the  consuming  fire ; likewise  on  the  dark  {rdma)  ewe ; headache  on  the 
pillow. 

The  rendering  is  very  literal,  and  does  not  disguise  the  obscurity  of  the  connection. 
Ppp.  reads  for  b agnis  samkusikaq  ca  yah,  which  is  more  manageable : ‘ and  on  [that] 
which  [is]  the  consuming  fire’:  i.e.  ‘on  the  fire.’  [Caland,  KZ.  xxxiv.  457,  comparing 
Avestan  locutions,  says  that  agndu  samkasuke  ca  y at  is  locative  to  agnih  samkasukaq 
ca  yah  : cf.  vs.  40  and  i.  30.  i . J The  verse  is  quoted  in  Kauq.  71.16;  86.19,  with 
vss.  13  and  40  : see  above,  under  vs.  13.  The  mss.  in  general,  according  to  their  wont, 
read  in  a mrdhvajn  (but  Bs.  7nrdhdhatn').  [For  qlrsakti,  see  ref’s  under  i.  12.  3.J 

20.  Having  settled  what  is  foul  upon  the  lead  [and]  headache  upon  the 
pillow,  having  wiped  off  on  the  black  ewe,  be  ye  cleansed,  fit  for  sacrifice. 

Compare  xiv.  2.67.  [Cf.  MGS.  ii.  i.  10. J 

21.  Go  away,  O death,  along  a distant  road  which  is  thine  here,  other 
than  that  the  gods  go  upon  ; I speak  to  thee  having  sight,  hearing ; let 
these  many  heroes  be  here. 

The  verse  (except  d)  is  RV.  x.  18.  i,  and  found  also  in  VS.  (xxxv.  7),  TB.  (iii.  7.  145), 
and  TA.  (iii.  15.2:  vi.  7.  3).  RV.  has  svds  for  our  esds  in  b,  and,  for  d,  ma  nah  prajath 
ririso  md  'td  vlran,  and  the  other  texts  agree  with  it,  save  that  VS.  has  anyds  for  sitds 
in  b.  Ppp.  omits  iha  in  d.  [Cf.  MB.  i.  i.  15;  also  MGS.  ii.  18.2  m.J  The  verse  is 

used  several  times  in  Kauq. : at  71.  1 1,  21  ; 72.  13  ; 86.  24. 

22.  These  living  ones  have  turned  away  from  the  dead  ; our  invocation 
of  the  gods  hath  been  auspicious  {bhadrd)  today;  we  have  gone  forward 
unto  dancing,  unto  laughter ; may  we,  rich  in  heroes,  address  counsel. 

The  verse  (again  with  exception  of  d)  is  RV.  x.  18.  3,  and  found  also  in  TA.  (vi.  10.  2). 
The  last  pada  in  the  other  texts  is  draghiya  ayuh  pratardfh  (TA.  -ram')  dddhanah  ; our 
d is  identical  with  RV.  i.  1 17.  25  d.  TA.*  has  a 'vavartin  in  a,  and  agdmd  in  c.  [With 

b cf.  RV.  X.  53.  3 d.J  The  verse  is  used  (with  vs.  29)  in  Kaug.  71.18  and  86.  21.  [At 

vs.  30,  W.  wrote  “speak  to  the  counsel,”  and  then  interlined  suggestion  of  “council.”] 
*[TA.  has  diso  prdhjo  ioT  pratico.] 

23.  I set  this  enclosure  for  the  living ; let  not  another  of  them  now 
go  to  that  goal ; living  a hundred  numerous  autumns,  let  them  set  an 
obstacle  to  death  with  a mountain. 

The  verse  is  RV.  x.  18.4,  and  found  also  in  VS.  (xxxv.  15),  TB.  (iii.  7.  Ii3), 
TA.  (vi.  10.  2),  and  Ap.  (ix.  12.  4 ; xiv.  22.  3).  RV.  differs  from  our  text  only  by  read- 
ing in  c,  and  antdr  {iox  tirds)  in  d.  VS.  agrees  throughout  with  RV. ; TB. 

differs  only  by  having  (like  AV.)  tirds  in  d {esan  nu  in  b is  doul)tless  a misprint,  as 
mdtydm  in  d is  a misprint  for  tnrtyum  : see  the  comm,  [the  Poona  ed.,  p.  1 137,  corrects 
them  both]),  and  drdha/n  in  b.  TA.  reads  ma  ttd  'nu  gad  and  drdham  in  b.  and  tirds 
and  dadmahe  in  d.  Ap.  agrees  exactly  with  TB.  the  first  time  ; but  the  second  time  it 
has  no  nu  (or  'nu)  in  b,  and  dadhmahe  in  d.  [Cf.  MP.  ii.  22.  24. J Ppp.  gives.  In  c. 


6/7 


TRANSLATION  AND  NOTES.  BOOK  XII. 


2 


jyok  for  ^aiam,  and  combines  qaradas  pii-.  In  Kaug.  72.  17  the  verse  accompanies 
the  setting  down  (of  a stone)  in  the  door  ; in  72.  2 the  last  pada  is  recited  while  stepping 
over  the  stone. 

24.  Mount,  choosing  old  age  for  life-time,  pressing  on,  one  after 
another,  as  many  as  ye  be ; you  here  let  Tvashtar,  him  of  good  births, 
in  accord  [with  you],  lead  on  to  living  your  whole  life-time. 

The  verse  is  (once  more  with  exception  of  the  last  pada)  RV.  x.  18.6,  and  found 
also  in  TA.  (vi.  10.  i).  RV'.  reads  sihd  after  ydti  in  b,  and  ihd  for  tan  vas  in  c,  and 
its  d is  dirghdm  ayuh  karati  jlvdse  7’ak.  TA.  differs  from  RV'.  by  having  grnatias 
in  a,  surdtnas  (for  sajdsds)  in  c.  and  karatu  in  d.  Bpp-  puts  the  verse  after  our  25, 
and  combines  in  a-b  vrnana  'nu.  The  verse  is  used  in  Kauq.  72.  13  with  vss.  21,  32, 
44,  55,  and  others  from  elsewhere. 

25.  As  days  take  place  {bhn)  one  after  another,  as  seasons  go  along 
with  seasons,  as  an  after  one  does  not  desert  {hd)  a preceding  — so, 
O creator  {d/idtr),  arrange  their  life-times. 

This  verse  is  RV.  x.  18.  5,  found  also  in  TA.  (vi.  10.  i).  For  sakdm,  at  end  of  b, 
RV'’.  reads  sadhu,  and  TA.  k/ptah. 

26.  The  Stony  one  flows  (rJ) ; take  ye  hold  together ; play  the  hero, 
pass  over,  O friends ; quit  here  them  that  are  of  evil  courses ; may  we 
pass  up  unto  powers  (?vdja)  that  are  free  from  disease. 

The  verse  is  RV'.  x.  53.  8,  and  found  also  in  V'S.  (xxxv.  10)  and  TA.  (vi.  3.  2).  R V.  has 
ut  tisthata  for  virdyadhvam  in  b,  jahama  and  (for  durivas)  dqevas  in  c,  and  ^ivan 
vaydm  (for  anamivatt)  in  d.  |_VS.  agrees  with  RV.  save  that  it  accents  sdkhayah  in  b 
and  reads,  for  c,  dtra  jahlmd  'qivd  y£  dsan.\  TA.  agrees  in  general  with  RV.,  but  has 
revatls  [_unaccentedj  for  riyate  in  a,  and  in  d puts  iit  tarema  after  abhi  vajdn.  Vss.  26 
and  27  are  quoted  in  Kau9.  71.  24  and  86.  27  to  accompany  the  symbolical  act  of  cross- 
ing over  northward;  and  in  V'ait.  12.  ii  to  accompany  (at  any  time)  the  crossing  of 
streams. 

27.  Stand  up,  pass  over,  O friends  ; the  stony  river  here  runs  {syand)  ; 
quit  ye  here  them  that  are  unpropitious ; may  we  pass  up  unto  propitious 
pleasant  powers. 

This  variation  of  vs.  26  gives  part  of  the  RV'^.  variants  to  that  vs.  j^For  a discussion 
of  the  RV.  verse,  see  notes  to  my  Skt.  Reader,  p.  388. J Ppp.  makes  b identical  with 
26  a.  The  use  by  Kau^.  was  stated  in  the  preceding  note. 

28.  Take  ye  hold  on  that  of  all  the  gods  in  order  to  splendor,  becom- 
ing cleansed,  clear,  purifying ; stepping  over  difficult  tracks,  may  we 
revel  a hundred  winters  with  all  our  heroes. 

The  first  half-verse  is  identical  with  vi.  62.3  a.  b.  save  that  the  latter  begins  with 
vdicvanarim.  We  have  doubtless  to  supply  navam  ‘boat.’  But  Ppp.  has  siinrtdm 
for  varcase  in  a;  and  the  comm,  to  Nirukta  vi.  12  quotes  the  pratlka  in  this  form, 
explaining  siinrtdm  by  vdcam  (Roth).  According  to  Kau^.  72.  6,  it  is  a young  heifer 
(yatsata/'i)  that  is  caused  to  be  laid  hold  on. 


XU.  2— 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


678 


29.  By  upward  roads,  full  of  wind,  by  distant  {para)  ones,  stepping 
over  those  that  are  lower  {dvara),  thrice  seven  times  did  the  departed 
{pdreta)  seers  bear  back  death  with  the  track-obstructor. 

Ppp.  reads  for  b apakramanto  duritam  parehi.  In  Kau9.  71.  18  and  86.21,  this 
verse  is  quoted  with  vs.  22  ‘ for  the  purpose  expressed  in  the  texts  ’ {maniroktam)  ; and 
in  71.  19  and  in  86.22  the  second  half-verse  is  quoted  to  accompany  ‘ the  effacement 
{lup)  of  the  tracks  to  the  streams.’  |_W’s  “ {lup)  ” was  intended  to  express  his  doubt 
as  to  the  warrantableness  of  Bloomfield’s  change  of  lup  Xo  yup.  Caland  expresses  the 
same  doubt,  WZKM.  viii.  369;  cf.  his  Todtengebrduche,  p.  120.J 

30.  Come  ye,  obstructing  the  track  of  death,  assuming  further  on  a 
longer  life-time ; sitting  in  your  station,  thrust  ye  [away]  death  ; then 
may  we,  living,  speak  to  the  council. 

The  first  half-verse  is  RV.  x.  18.  2 a,  b,  and  is  found  also  in  TA.  (vi.  10.  2) ; for  our 
i 'ta,  RV.  reads  ydd  alia,  TA.ydd  dima  {dima  unaccented,  unless  there  is  a misprint 
|_Poona  ed.  rightly  dima,  p.  444 J)  ; and  TA.  has  prataram  in  b.  [Cf.  MGS.  ii.  i.  13 
and  p.  1 53.  J The  verse  is  quoted  in  Kauq.  71.  20  and  86.  23  in  connection  with  doing 
something  to  (symbolical)  boats  ; and  the  second  half-verse  in  Kau^.  72.  10.  Ppp.  reads 
pratiram  in  b,  and  jivds  in  d,  thus  in  the  latter  pada  rectifying  the  meter.  The  Anukr. 
takes  no  notice  of  the  irregularities  in  a and  d,  perhaps  because  they  balance  each  other. 
[_As  to  viddtham,  cf.  note  to  vs.  22,  and  Bloomfield  in  JAOS.  xix.*  14. J 

31.  Let  these  women,  not  widows,  well-spoused,  touch  themselves 
with  ointment,  with  butter ; tearless,  without  disease,  with  good  treasures 
{-rdtna),  let  the  wives  ascend  first  to  the  place  of  union  {yoni). 

This  verse  is  repeated  below,  as  xviii.  3.  57.  It  is  RV.  x.  18.  7,  and  found  also  in 
TA.  (vi.  10.2).  RV.  has  viqantu,  and  TA.  7nrgantdm,  for  our  sprqautdiu  in  b,  and 
TA.  stK^ivds  for  surdtuds  in  c;  RV.  also  combines  aua^rdvo  'nam-  in  c.  Ppp.  reads 
sath  vi^anta  in  b ; and  it  adds  another  corresponding  verse  for  the  men : ime  vlrar 
avidhavds  sujdnayd  nard  "njanena  sarpisd  etc.  (d)  syondd yotier  adhi  talpam  vrhcyuh 
|_intending  ruheyuh\.  With  our  verse,  in  Kaug.  72.  ii,  grass  shoots  dipped  in  butter 
are  handed  to  the  women  ; and  72.  12  appears  to  quote  the  Ppp.  verse  (the  pratlka  is 
given  as  ime  jivd  avidhavah  sujdmayah)  to  accompany  a similar  act  to  the  men. 

32.  I separate  {vy-d-kr)  these  two  by  oblation  ; I shape  them  apart  with 
a spell  {brdhman)  ; I make  for  the  Fathers  unwasting  svadhd;  I unite 
these  with  a long  life-time. 

Ppp.  reads  for  c sudhdtii  pitrbhyo  amrtaih  dtihdtid.  From  \’ait.  6.  2 the  separation 
would  appear  to  be  that  of  the  other  two  fires  when  taken  from  the  householder’s  fire ; 
but  Kau^.  70.  10  has  it  repeated  while  one  looks  upon  the  householder’s  and  the  flesh- 
eating fires;  the  latter  is  most  likely  to  be  its  true  application.  It  is  also  quoted  in 
Kau^.  72.  13  with  several  other  verses,  from  this  hymn  and  elsewhere,  as  noted  under 
vs.  24. 

33. '  What  Agni,  O Fathers,  hath  entered  into  our  hearts,  an  immortal 
into  mortals,  that  god  do  I enclose  in  me ; let  him  not  hate  us,  nor  let 
us  [hate]  him. 


679 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-XU.  2 


Ppp.  reads  in  b amartyas  for  amrtas,  and,  in  c,  mahyaw  tarn  prati }^rh-.  Tlie  verse 
is  found  also  in  TS.  (v.  7.9')  and  MS.  (i.  6.  i);  both  read,  for  b,  Amartyo  mdrtyah 
avivdqa;  for  C,  d,  TS.  has  tAm  AtmAn  pAri  grhnlmahe  vayAm  ma  sA  asmaii  avahaya 
pAra  gat,  and  MS.  tAm  atmAni  pAri  grhnlmasi  'hA  uAii  esA  asman  avahaya  parayat. 
The  verse  is  quoted  in  Kau9.  70.  15  for  recitation  while  the  hearts  are  touched. 

34.  Having  turned  away  from  the  householder’s  fire,  go  ye  forth  to 
the  right  with  the  flesh-eating  one ; do  ye  what  is  dear  to  the  Fathers,  to 
self,  what  is  dear  to  the  priests  (brahman). 

Ppp.  reads,  for  a,  b,  ap&vartya  'gnim  garhapatyam  kravyada  'py  etu  daksina;  and, 
in  d,  krnuta  (not  -to).  Kau(;.7i.4  quotes  the  verse,  to  accompany  a corresponding 

action.  l_Caland,  Todtengebrauche,  Note  417,  would  read  krAvyadah,  as  voc.  J 

35.  The  flesh-eating  Agni  that  is  unremoved  (d-nir-d-hita),  taking  to 
himself  the  double-portioned  riches  of  the  oldest  son,  destroys  [him] 
with  ruin. 

Ppp.  begins  with  vibha-\  it  omits  our  vs.  36. 

36.  What  one  plows,  what  one  wins  {van),  and  what  one  gains  {vtd) 
by  pay  (vasnd)  — all  that  is  not  a mortal’s,  if  the  flesh-eating  one  be 
unremoved. 

As  usual  in  such  cases,  in  most  of  the  mss.  it  is  wholly  doubtful  whether  vastena  or 
-sne-  or  -sre-  is  intended  in  b ; the  true  reading  is  vasnena.  The  verse,  as  noted  above, 
is  wanting  in  Ppp.  Bp.  reads  Asti  at  end  of  c. 

37.  He  becomes  unfit  for  sacrifice,  of  smitten  splendor;  not  by  him 
is  the  oblation  to  be  eaten  ; [him]  the  flesh-eating  one  cuts  off  from 
plowing,  kine,  riches,  whom  it  pursues. 

Ppp.  reads,  in  a,  _y<?  agnayo  for  ayajhiyAj  and,  in  c.  krstim  gam  dhanam.  Bp.  has 
in  b nd  : enena.  The  bhavati  which  spoils  the  meter  of  a is  doubtless  an  intrusion 
|_ although  Ppp.  also  has  itj. 

38.  A mortal,  going  down  to  mishap,  speaks  forth  repeatedly  with 
greedy  ones  {\ grdhya)  \ whom  (pi.)  the  flesh-eating  Agni,  from  near  by, 
after-knowing,  follows  (J.vi-tdv). 

The  translation  is  purely  mechanical,  the  sense  being  wholly  obscure.  Nothing 
corresponding  to  vitavati  is  found  anywhere  else ; the  Pet.  Lex.  suggests  emendation 
to  vidhavati j Ludwig,  alternatively,  to  vitamyati  or  vitamati.  Yet  c,  d are  repeated 
below  as  52  c,  d (that  verse  is  wanting  in  Ppp.,  which,  however,  has  these  two  padas  in 
vs.  50).  The  much  corrupted  version  of  Ppp.  gives  no  help  as  to  the  verse  in  general : 
bahu  krudkfs  pra  vadanty  anti  tannato  'nveti  ca : kravyada7n  agnir  [^intending 
kravyad yam  ag-t\  atiuvidvan  vibhavati  {vitavati f). 

39.  The  houses  are  united  with  seizure  {grdhi)  when  a woman’s  hus- 
band dies  ; a knowing  priest  {brahmdn)  is  to  be  sought,  who  shall  remove 
the  flesh-eating  one. 

Ppp.  reads  in  yat  strlyarh  mriyate.  ‘ United  ’ (in  a),  i.e.  ‘ caused  to  be  affected.’ 


Xll.  2- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


680 


40.  What  evil  (riprd),  pollution  we  have  committed,  and  what  ill-doing, 
from  that  let  the  waters  cleanse  me,  and  from  the  crushing  Agni  what. 

The  last  clause  seems  a false  construction,  the  true  one  being  something  like  the 
version  of  Ppp. : agnis  samkusikaq  ca  yah  ; but  Ludwig  fills  it  out  to  “ and  [from  that] 
which  [arises]  from  Agni  Sarhkasuka.”  [As  to  the  construction,  see  Caland  as  cited 
under  vs.  19.J  [^As  to  sathkasuka,  cf.  note  to  vs.  ii.J  Ppp.  further  reads  duritam 
(for  qamala7u')  in  a ; and  it  has  qundhatitu  in  c |_cf.  note  to  vi.  i 15.  3 and  the  VS.  variant 
there  J.  The  Anukr.  understands  the  verse  as6  + 8;8-|-8  = 3o  syllables  ; but  the  pada- 
mss.,  less  acceptably,  mark  the  pada  division  as  occurring  after  cakrmd.  The  verse  is 
quoted  in  Kauq.  71.  16  and  86.  19  in  company  with  others,  as  noted  under  vs.  13. 

41.  These  fore-knowing  ones  (f.)  have  turned  hither  upward  from 
below  by  roads  that  the  gods  go  upon ; upon  the  back  of  the  virile 
(vrsabhd)  mountain  the  ancient  streams  {sarit)  go  about  new. 

‘ Waters’  {upas')  is  doubtless  to  be  supplied  with  the  adjectives  in  a,  b.  Ppp.  com- 
bines id  'dharad  at  the  beginning,  and  reads  rsabhasya  in  c.  It  is  doubtless  by  a 
blunder  {catasras  for  tisras)  that  the  Anukr.  appears  to  reckon  this  regular  tristubh  to 
the  anusiubhs  of  the  hymn.  The  verse  is  quoted  in  Kaug.  72.  3. 

42.  O non-fiesh-eating  Agni,  push  out  the  flesh-eating  one;  bring  the 
god-sacrificing  one. 

The  Anukr.  scans  this  verse  as  5 -1-6-1-  8 = ig  syllables,  acknowledging  the  unelided 
a of  akravydt,  and  separating  nuda  a dev-.  The  prose (as  it  really  is)  is  quoted 
in  Kaug.  69.  8 as  accompanying  the  bringing  of  a light  from  the  frying-pan  {bhrastta), 
and  in  71.8  with  other  verses,  as  noted  under  vs.  i above.  |_The  first  half-verse  is 
defaced  in  Ppp.J 

43.  The  flesh-eating  one  entered  into  this  man ; he  has  gone  after  the 
flesh-eating  one  ; having  made  two  tigers  severally,  I take  him,  who  is 
other  than  propitious. 

Ppp.  reads  pra  viveqa  in  a,  and  ttdud  'ham  in  c.  The  verse  is  quoted,  with  others 
(see  note  to  vs.  i),  in  Kaug.71.8. 

44.  Concealment  of  the  gods,  defense  {paridhi)  of  men  [manusyd), 
the  householder’s  fire  is  set  {gritd)  between  both  classes. 

In  accordance  with  the  Anukr.,  the  mss.  interpose  no  stroke  of  interpunction  in  this 
verse,  which  plainly  is  not  metrical,  though  the  last  8 syllables  read  like  an  anustubh 
pada.  It  is  quoted,  with  others  (see  note  to  vs.  24),  in  Kaug.72.  13.  Ppp.  reads 
ubhayddmc.  |_The  medial  avasdna  is  lacking  in  SPP.  and  should  be  deleted  from 
the  Berlin  ed.J 

45.  Lengthen  thou  out,  O Agni,  the  life-time  of  the  living;  let  them 
who  are  dead  go  unto  the  world  of  the  Fathers ; do  thou,  a good  house- 
holder’s fire,  burning  away  the  niggard,  assign  to  this  man  an  ever  better 
dawn. 

Ppp.  reads,  for  a,  jivdndm  agues  pralar  dlrgham  dyus,  and,  in  c,  d,  ardtlr  usdm-usdih 
^rayath  qrayasi  dadhat.  Kaug.  and  Vait.  quote  as  pratlka  only  the  beginning  of  c; 


68 1 TRANSLATION  AND  NOTES.  BOOK  XII.  -xii.  2 

this  looks  rather  as  if  they  made  one  verse  of  our  45  c,  d and  46.  In  Kauq.  (71.2)  it 
accompanies  setting  down  fuel  on  the  householder’s  fire;  in  Vait.  (4.  8)  it  is  used  with 
one  of  the  offerings  of  the  sacrificer’s  wife.  It  (11  + 13:11  + 11=  46)  is  very  ill  defined 
as  simply  a jagatl. 

46.  Overcoming,  O Agni,  all  [our]  rivals,  do  thou  assign  to  us  their 
refreshment  [and]  wealth. 

The  Anukr.  agrees  with  the  mss.  in  reckoning  these  two  tristubh  padas  as  a whole 
verse. 


47.  Take  ye  hold  after  this  saving  {pdpri)  carrier  {vd/ini)  Indra  ; he 
shall  carry  you  out  of  difficulty  [and]  reproach  ; by  him  smite  away  the 
on-flying  shaft ; by  him  ward  off  {pari-pd)  Rudra’s  hurled  [missile]. 

Ppp.  reads,  for  b,  sa  yo  vidvan  vijahati  wrtyum  j [_and  its  d is  like  oursj.  The 
verse  (13+11:11  + 11=  46)  is  unintelligibly  ill  described  by  the  Anukr.  One  of  the 
four  dissyllabic  words  in  a is  apparently  an  intrusion  — perhaps  most  probably  indravi, 
since  one  does  not  see  why  Indra  should  make  his  appearance  in  this  Agni  hymn  (but 
see  vs.  54),  and  the  epithet  vahni  belongs  especially  to  Agni.  In  Kauq.  72.  7 the  verse 
is  used  (next  after  vs.  28)  to  accompany  laying  hold  on  a bull  |_cf.  introd.  to  iv.  22J. 

48.  Lay  ye  hold  after  the  draft-ox  [as]  float  (plavd) ; he  shall  carry 
you  out  of  difficulty  [and]  reproach  ; mount  this  boat  of  Savitar ; may  we 
cross  over  misery  by  the  six  wide  [directions]. 

This  and  the  remaining  verses  of  the  hymn  are  given  by  Ppp.  in  the  order  49-51,  54, 
S3i  SS>  48  (52  being  wanting).  |_Cf.  MGS.  ii.  i.  14  and  p.  146. J In  Kau9.  72.8,  this 
verse  and  the  next  are  used  (next  after  vss.  28,  47)  in  laying  hold  on  a couch  (Jalpd)  ; 
the  third  pada  in  71. 23  and  86.  26,  in  causing  some  one  to  embark  on  a (symbolical) 
boat  containing  gold  and  barley.  There  is  no  good  reason  for  calling  the  verse  bhurij. 

49.  Day-and-night  thou  goest  after,  bearing,  standing  comfortable 
(ksemyd),  prolonging  [life],  having  good  heroes ; bearing,  O couch,  health- 
ful (dndtura),  well-minded  ones  (m.),  do  thou  long  be  for  us  smelling  of 
men  {piirusagandhi). 

The  description  of  the  Anukr.  seems  to  require  us  to  resolve  -ra  d-tre  in  a.  The  use 
by  Kaug.  was  noticed  under  the  preceding  verse. 

50.  They  fall  under  the  wrath  of  the  gods,  they  live  always  evilly,  after 
whom  the  flesh-eating  fire,  from  near  by,  like  a horse,  scatters  reeds. 

Ppp.  reads  in  a devesu,  and  this  is  the  usual  and  regular  construction  with  d-vraqc. 
Further,  for  d it  has  our  38  d and  52  d.  The  Anukr.  gives  iva  two  syllables  in  d.  Our 
Bp.  reads  antikan  (instead  of  -kat)  here  and  in  38  c and  52  c.  LOne  could  easily 
scan  d as  an  a?iustubh  pada,  dgvevdnvdpate  naddm  {Gram.  § 233  a),  if  it  were  worth 
scanning.] 

51.  Whoever,  without  faith,  from  desire  of  riches  then  sit  together 
with  the  flesh-eating  one,  they  verily  feed  the  fire  {d-dha)  about  the  pot 
{kumbhi)  of  others  LalwaysJ. 


Xll.  2- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


682 


That  is,  doubtless,  never  have  a fire  of  their  own.  The  pada-XtTfX  in  a-b  is  dhanaa 
-kajnya  : at : kravya^dda  j Ppp.  has  a different  reading,  -kdmyds  krav-,  thus  getting 
rid  of  the  difficult  at.  |_The  mark  of  pada  division  is  after  at;  it  should  be  before  it.J 
The  Anukr.  seems  to  authorize  the  resolution  sa-am  in  c. 

52.  He  desires,  as  it  were,  to  fly  forth  with  his  mind  ; repeatedly  he 
returns  again  — they  whom  the  flesh-eating  Agni,  from  near  by,  after- 
knowing follows. 

We  had  the  obscure  second  half-verse  above  as  38  c,  d.  The  verse  is  wanting  in 
Ppp.,  as  already  noted.  The  substitution  of  patati  for  pipatisati  would  rectify  the 
meter  of  a.  [_Pada  b seems  clearly  to  refer  to  rebirth  ; cf.  Pragna  Upanishad,  i.  9.J 

53.  A black  ewe  [is]  of  cattle  [thy]  portion  ; lead,  too,  they  call  thy 
gold  candrd),  O flesh-eating  one;  ground  beans  L^-reJ  thy  portion  [as] 
oblation  ; seek  (sac)  thou  the  thicket  of  the  forest -spirit  (arattydni). 

Ppp.  reads  (better)  uta  for  api  in  b.  The  verse  is  quoted  in  Kauq.  71.  6 (with  vss.  4 
and  7:  see  note  to  vs.  4),  and.  again  in  71.  14,  in  connection  with  setting  down  the 
light  (dipa). 

54.  Having  made  offering  of  withered  (.? jdrat)  cane  {isikd),  of  tilpinja, 
of  dd7idana,  of  reeds;  having  made  fuel  of  this,  Indra  removed  Yama’s 
fire. 

Various  kinds  of  reed  or  cane  are  doubtless  named  in  a,  b.  Jara7it  is  lit.  ‘aged.’ 
Ppp.  reads  in  c tati  mdre  'dJmiarh.  The  Anukr.  does  not  note  c as  defective ; we  may 
resolve  either  iTidr-a  or  krtu-a.  The  verse  is  quoted  (with  vss.  i,  ii,  55  : see  note  to 
vs.  i)  in  Kau^.  71.  5,  to  accompany  the  feeding  of  the  flesh-eating  fire. 

55.  Having  sent  in  opposition  an  opposing  {pratydiic)  song  (arkd),  I, 
foreknowing,  have  entered  abroad  on  the  road ; I have  directed  away  the 
lifebreaths  of  them  yonder ; these  here  I unite  with  long  life-time. 

The  first  half-Verse  is  difficult  and  doubtful.  The  use  made  of  the  verse  by  Kau(j. 
gives  no  help;  it  is  quoted  in  71.  5 as  noted  above,  under  vs.  54;  and  in  72.  13  with 
several  other  verses,  as  noted  under  vs.  24.  Ppp.  reads  acakdra  at  end  of  b.  |_W.  has 
overlooked  the  hi  and  the  accent  of  the  two  perfects : perhaps,  ‘ since  I have  entered 
[and]  have  directed  . . . , [accordingly]  I unite  ’ etc.  Henry,  p.  238,  inserts  another  hi 
after  amtsd7n.\ 

LHere  ends  the  second  anuvdka,  with  i hymn  and  55  verses.  The  quoted  Anukr. 
says  “ tiadas  ” Ui  pahcotid.  \ 


3.  Cremation  as  a sacrifice. 

\_Yama.  — sapih.  mantroktasvargdudandgnidevatyam.  trdistubham  : i,  42,  4y.  bhurij ; 8, 

12,  2t,  22,  24.jagati;  /j.  ? ; 77.  svardd  drsi  paiikti ; J4.  virddgarbhd ; jg.  anustub- 
garbhd ; 44.  pardbrhatl ; jy-60.  j-av.  j-p.  fahkumaty  atijdgata(dkvardti(dkvaradhdrtya- 
garbhd  ' tidhrti  (jj,  S7~6o.  krti  ; 56.  virdt  krti).'] 

[Partly  pro.se  — namely  parts  of  v.ss.  55-60. J Found  also  [except  vs.  28J  in 
Paipp.  xvii.  (with  slight  differences  of  verse-order,  noted  under  the  verses).  Nearly  all 
the  verses  of  the  hymn  are  used,  according  to  Kaug.  60-63,  and  on  the  whole  in  their 


683 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-xii.  3 


natural  order,  and  combined  especially  with  xi.  i (often  a verse  from  each  hymn  being 
quoted  in  the  same  rule),  in  the  sava  ceremony;  very  few  verses  anywhere  else.  Vait. 
quotes  only  4 verses. 

Translated:  Henry,  195,  238;  Griffith,  ii.  no;  Bloomfield,  185,645. 

1.  Stand,  a man  (ypumahs),  upon  men  ; go  to  the  hide;  call  thither  her 
who  is  dear  to  thee;  of  what  age  ydvaut)  ye  two  first  came  together  in 
the  beginning,  let  that  be  your  same  age  in  Yama’s  realm. 

Ppp.  combines adhi  and  omits  ihi  in  a.  Kau^.  60.  31  has  the  verse  u.sed  when 
the  sacrificer  is  made  to  stand  upon  the  ox-hide  which  is  to  be  his  station  during  the 
ceremony.  The  various  antecedents  have  been  prepared  to  the  accompaniment  of  the 
first  verses  of  xi.  i. 

2.  So  much  [be]  your  sight,  so  many  your  powers  (ylryd),  so  great 
your  brilliancy  (tdjas),  so  many-fold  your  energies  {vdjina) ; Agni  fastens 
on  (sac)  the  body  when  [it  is  his]  fuel  Q.)  ; then,  O paired  ones  (mithnnd), 
shall  ye  come  into  being  from  what  is  cooked  (pakvd). 

The  /rt</<7-text  has  yadd  : /dhah  in  c,  as  translated.  Ppp.  reads  before  it  agni/h 
(^ariram  sajate,  and  after  it  atha ; and  in  a,  b it  makes  cakpts  and  tejas  change  places. 
[_In  OB.  V.  pakvd  is  defined  as  ‘ the  charred  remains  and  ashes  of  a corpse.’  Pada 
d recurs  in  vs.  9.  J LW.  makes  a query  on  the  margin ; “ the  husband  and  wife  burnt 
together  ? ? and  born  anew  and  alike  out  of  the  creipation  ? ”J 

3.  Together  in  this  world,  together  on  the  [road]  the  gods  travel, 
together  also  unite  ye  (du.)  in  the  realms  of  Yama;  purified  by  purifiers, 
call  ye  to  yourselves  whatever  seed  (retas)  came  into  being  from  you. 

All  the  mss.  agree  in  the  unaccented  asmin  in  a.  The  verse  appears  to  be  quoted 
(as  ‘ third  verse  ’)  in  Kau^.  60.  33,  to  accompany  a calling  upon  their  offspring  (apatya). 

4.  Enter  together,  ye  sons,  into  the  waters,  coming  together,  ye  rich 
in  life,  unto  this  living  one  (m.) ; of  them  (f.)  share  ye  the  one  which 
(m.)  they  call  immortal,  the  rice-dish  which  your  (du.)  generatrix  cooks. 

The  meaning  and  connection  are  very  obscure.  ‘ Of  them  ’ seems  to  refer  to  the 
waters  (£.).  Ppp.  removes  one  difficulty  by  reading  vas  instead  of  vdm  in  d ; it  has  in 
b \_-dhatiyat\  sameta  |_cf.  vs.  25  J.  In  Kau^.  60.  35  the  verse  is  used  when  the  pair  lie 
down  together,  accompanied  by  their  offspring,  after  a vessel  of  water  has  been  set  on 
the  hide. 

5.  What  one  your  (du.)  father  cooks,  and  what  one  [your]  mother,  in 
order  to  release  from  evil  (riprd)  and  from  pollution  of  speech  — that 
hundred-streamed,  heaven-going  rice-dish  hath  permeated  (vi-dp)  with 
greatness  both  firmaments  (ndbhas). 

Ppp.  reads  at  the  beginning  vas  pita. 

6.  Both  firmaments,  and  worlds  of  both  kinds,  what  heaven-going  ones 
are  conquered  of  the  sacrificers  — which  one  of  them  is  chiefly  (?  dgre)  full 
of  light,  full  of  honey,  in  that  combine  ye  (du.)  with  your  sons  in  old  age. 

Ppp.  combines  in  c,yo  ^gre,  and  part  of  our  mss.  (P.M.W.T.)  read  the  same. 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


684 


xii.  3- 

7.  Take  ye  (du.)  hold  upon  each  forward  direction  ; to  this  world  they 
that  have  faith  attach  themselves  {sac) ; what  of  you  that  is  cooked  is 
served  up  in  the  fire,  combine  ye,  O husband-and-wife,  in  order  to  its 
guarding. 

The  verse  is  nearly  accordant  with  vi.  122.  3.  ‘ Forward’  {prahc)  is  also  ‘ eastern.’ 

[_Note  here  again  the  sequence  of  the  cardinal  points  (pradaksina),  and  cf.  end  of  introd. 
to  iii.  26. J The  Anukr.  passes  the  irregularity  of  the  second  half-verse  (ii  + 11: 
10-1-12=44)  without  notice.  Kaug.  61.  i quotes  this  verse  alone;  and  61.2  quotes 
7-10  as  used  while  they  follow  around  the  vessel  of  water.  Ppp.  reads,  for  c,  d,  as 
follows  : 7ni7natha.7n  pair  tad  va7h  pur7ia7/i  astu  <^iva7h  pakvas  pitrydya7ie  'iy  i^bhy  ?) 
a77iayat. 

8.  Attaining  unto  the  southern  quarter,  turn  ye  (du.)  about  unto  this 
vessel;  in  it  shall  Yama,  in  concord  with  the  Fathers,  assure  abundant 
protection  unto  your  cooked  [offering]. 

‘ In  it’ : i.e.,  as  the  gender  shows,  in  the  vessel.  Some  of  our  mss.  make  very  bad 
work  with  vd.771  in  c,  reading  vayd77t  (P.M.W.),  vayd77i  (Bs.s.m.),  varafTt  (R.),  vd7h 
ya77i  (T.).  It  is  absurd  of  the  Anukr.  to  reckon  the  verse  (i  i -H  1 1 : 12 -f  1 1 =45)  a 
jagatl. 

9.  This  western  of  the  quarters  verily  is  a thing  to  be  preferred,  in 
which  Soma  is  over-ruler  and  favorer ; to  it  resort  {qri)  ye  (du.) ; attach 
yourselves  to  the  well-doers ; then^  O paired  ones,  shall  ye  come  into 
being  from  what  is  cooked. 

The  last  pada  is  identical  with  2 d above.  But  Ppp.  reads  instead  adha  pakvcTta 
saha  sa/n  bhave77ta,  which  is  nearly  identical  with  vi.  1 19.  2 d and  the  concluding  pada 
of  55-60  below.  The  Anukr.  takes  no  notice  of  the  deficiency  of  the  first  pada. 

10.  A superior  realm,  having  superiority  by  progeny,  may  the  northern 
of  the  quarters  make  our  (pi.)  apex  {}dgm)\  a five-fold  {pdnta)  meter 
hath  the  man  become;  may  we  come  into  being  together  with  all,  having 
all  their  limbs. 

Ppp.  reads  pankti(;  cha7idas  at  the  beginning  of  c.  We  have  to  resolve  pa-aii-  in 
order  to  make  a full  pada. 

11.  This  fixed  [quarter]  is  virdj ; homage  be  to  it;  let  it  be  propitious 
to  [my]  sons  and  to  me ; do  thou,  O goddess  Aditi,  having  all  choice 
things,  like  an  active  herdsman  defend  our  cooked  [offering]. 

The  verse  is  quoted  in  Kauq.bi.  3,  next  after  the  four  preceding  ones. 

12.  Do  thou  embrace  us,  as  a father  his  sons;  let  propitious  winds 
blow  here  for  us  on  the  earth  ; what  rice-dish  the  two  deities  cook  here, 
let  that  know  our  penance  and  also  truth. 

Ppp.  reads  qagda  for  bhu7/tdu  in  b,  and  vitta77i  for  vettu  at  the  end.  ‘That’  {tdt) 
in  d is  neuter,  and  so  not  correlative  to  ‘what’  (yd77/  m.)  in  c.  P.M.W.  read  svaja  7tah 
at  end  of  a.  The  verse  lacks  two  syllables  of  being  a good  jagatl.  [The  verse  is 
quoted  at  Kauq.  61.  4.  J 


685 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-Xll.  3 


13.  Whenever  the  black  bird,  coming  hither,  hath  sat  upon  the  orifice, 
surprising  {tsar)  what  is  resolved  {vi-safij),  or  when  the  barbarian  woman 
{ddsi)  with  wet  hands  smears  over  — cleanse,  ye  waters,  the  mortar  [and] 
pestle. 

Ppp.  combines  in  a qakune  'ha,  and  reads  in  c dasl  va  yad,  and  in  d ^cf.  vss.  21  and 
26  and  note  to  vi.  115.  3J  qundhata  "pah.  Kau9.  quotes  the  verse  in  8.  14,  and  the 
comm,  also  under  2.  6,  but  they  cast  no  light  on  the  obscure  first  half-verse.  The  verse 
is  a good  iristubh,  yet  the  Anukr.  attempts  to  give  it  some  special  description,  of  which 
the  text  is  corrupt  and  unintelligible  (yad-yai  krs/ta  ity  athd). 

14.  Let  this  pressing-stone,  broad-based,  vigor-bestowing,  purified  by 
purifiers,  smite  away  the  demon ; mount  thou  the  hide ; yield  great  protection ; 
let  not  the  husband-and-wife  fall  into  evil  proceeding  from  sons  {pdiitra). 

Ppp.  has  at  the  tnd  gatham,  with  which,  of  course,  da/apati  would  have  to  be  under- 
stood as  vocative,  unaccented.  Expressions  like  that  in  d are  found  in  several  of  the 
Sutras;  in  AGS.  i.  13.  7,  f/id  'ham  pdutram  agham  ni  ydm  (should  \>&  gdm,  probably)  ; 
in  PGS.  i.  5.  I i,yaihe  'yam  strl pdutram  agham  na  roddi;  and  the  same  in  HGS.  i.  19.  7, 
with  pdutram  dnandam  as  antithesis  to  it.  The  verse  is  quoted  in  Kau9.6l.  18  (in 
connection  with  xi.  1.9),  to  accompany  the  setting  of  mortar,  pestle,  and  winnowing 
basket,  after  sprinkling,  upon  the  hide. 

15.  The  forest  tree  hath  come  to  us  together  with  the  gods,  forcing 
off  the  demon,  the  piqdcds  ; he  shall  rise  up  {tct-^ri),  shall  speak  forth  his 
voice ; with  him  may  we  conquer  all  worlds. 

Ppp.  reads  and  combines  sdu  'cchrdydtdi  in  c,  and  reads  api  for  abhi  in  d.  Accord- 
ing to  Kaug.bi.  21,  one  sets  up  the  pestle  with  this  verse  ; in  125.  3 the  verse  is  used 
with  reference  to  the  sacrificial  post  |_in  case  it  puts  forth  fresh  shoots J;  and  similarly 
in  Vait.  10.  8 [^in  the  paqubandha 

16.  Seven  sacrifices  {me'dha)  the  cattle  enclosed  — which  \_tke  relative 
pronoun\  of  them  was  full  of  light,  and  which  was  pining;  to  them  thirty 
deities  attach  themselves  ; do  thou  (m.)  conduct  us  (pi.)  unto  the  heavenly 
{svargd)  world. 

Our  Bp.  reads  taut  in  c,  and  a few  of  the  samhitd-mss.  (P.M.W.E.)  agree  with  it; 
tdm  is  certainly  wrong,  but  tdm  would  be  an  acceptable  improvement.  Ppp.  has  me- 
dhasvdn  instead  of  jyotipndn  (and  the  latter  must  be  taken  as  having  the  sense  of  the 
former)  ; also  cakarsa  in  b,  and  nest  in  d.  |_For  nesa,  see  Gram.  § 896. J The  verse 
is  quoted  in  Kau^.  61.  13,  to  accompany  the  handling  or  stroking  of  something  by  the 
two  spouses  |_with  their  offspring].  Pada  b has  a redundant  syllable,  unnoticed  by 
the  Anukr.,  unless  we  contract  to  ydi  'sdm. 

17.  Unto  the  heavenly  world  shalt  thou  conduct  us  (pi.);  may  we  be 
united  with  wife,  with  sons  ; I grasp  [her  (.^)]  hand ; let  her  {})  come  here 
after  me  ; let  not  destruction  pass  us,  nor  the  niggard. 

The  last  pada  is  nearly  the  same  with  vi.  124.  3 d;  cf.  also  ii.  7.  4 c,  d.  Ppp-  ends 
d with  no  'rdtih.  The  verse  is  a good  tristubh,  and  its  description  by  the  Anukr.  is 
absurd.  Kauq.  61.  14  uses  the  latter  half-verse,  not  in  a way  to  cast  light  on  its  meaning. 


xii.  3- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


686 


1 8.  The  seizure  {grdhi),  evil  {pdpmdn)  — may  we  go  beyond  them  (pi.) ; 
dissipate  thou  the  darkness ; mayest  thou  speak  forth  what  is  agreeable ; 
made  of  forest  tree,  uplifted,  do  not  injure ; do  not  crush  to  pieces  \yi-^r\ 
the  god-loving  rice-grain. 

Jihihstr  in  c is  a misprint  for  jihihslr,  which  all  the  |_i.e.  W’sJ  mss.  read.  [_So  read 
9 of  SPP’s  authorities : and  4 have  jdhinsis;  but  SPP.  prints  jihinsts,  accentless,  with 
3 of  his  mss.  Perhaps  the  accent  is  to  be  regarded  as  antithetical.  J A part  of  our 
mss.  (O.T.K.D.R.p.m.)  read  ^arts  in  d;  Ppp.  has  qarais  |_see  the  references  under 
vi.  32.  2J.  The  verse  (with  xi.  i.  9 b)  accompanies  in  Kaug.  61. 22  the  pounding  with 
the  pestle. 

19.  About  to  become  all-expanded,  ghee-backed,  go  thou,  of  like  origin 
{sdyoni),  unto  that  world  ; hand  thou  {upa-yam)  the  rain-increased  sieve ; 
let  that  winnow  away  the  husk,  the  chaff. 

The  first  half-verse  is  identical  with  53  c,  d below.  Some  mss.  (I.O.D.K. : also  half 
of  the  Kau9.  mss.)  read  palavdm  in  d.  Ppp.  has  vidvan  instead  of  etain  in  b.  With  c, 
according  to  Kau^.  61.  23,  the  qiirpa  is  grasped ; with  a (or  the  whole  verse?),  accord- 
ing to  24,  it  is  raised;  with  d,  according  to  25,  the  sifting  is  done.  The  third  pada 
lacks  a syllable,  unless  we  may  resolve  qu-xirpam.  |_For  “sieve,”  here  and  in  vs.  20, 
read  rather  “ winnowing-basket  ” ?J 

20.  The  three  worlds  are  commensurate  with  the  brdhmana:  yon 
heaven,  namely,  earth,  atmosphere ; having  seized  the  [soma-]stalks,  take 
ye  (du.)  hold  after ; let  them  swell  up  {a-pyd) ; let  them  come  again  to 
the  sieve. 

All  our  mss.  (except  D.)  read  asau,  unaccented,  in  b ; emendation  to  asau  was  plainly 
necessary.  All  the  ja;«^f/a-mss.  (except  E.)  separate  in  c grbhitva  anv-,  which,  accord- 
ingly, might  perhaps  as  well  have  been  left,  though  the  Prat,  does  not  recognize  the 
case  of  irregular  hiatus.  Ppp.  seems  to  combine  the  two  words  in  the  usual  fashion ; 
but  it  has  -rabhetdm  ; also,  in  prthivyam  ant-.  The  verse  is  quoted  in  Kau9.  61. 27 
in  connection  with  touching  the  winnowed  grains  (?) ; and,  in  28,  the  last  words  of  d 
{punar  etc.),  with  scattering  them,  apparently,  again  on  the  sieve. 

21.  Manifoldly  separate  [are]  the  forms  of  cattle;  thou  becomest  one- 
formed  together  with  success ; that  red  skin  — that  thrust  thou  [away]  ; 
the  pressing-stone  shall  cleanse  like  a fuller  malagd)  the  garments. 

Or  b may  be  ‘ thou  comest  into  being  one-formed  with  success.’  Malagd  occurs 
nowhere  else ; its  use  with  iva  makes  it  impossible  to  tell  whether  the  pada-X&yX  would 
divide  malaogah.  Ppp.  reads  bhavati  in  b and  malagdi  'va  in  d.  |_ Again,  as  in  vss.  13 
and  26,  it  reads  qundhdti  for  qumbhdti:  cf.  note  to  vi.  115.3.J  The  quotation  in 
Kau9.  61.  26  casts  no  light  on  the  meaning.  Our  text  ought  to  read  sdmrddhya  at  end 
of  b.  The  verse  is  very  ill  named  jagatl  by  the  Anukr. ; the  treatment  of  iva  in  d as 
only  one  syllable  makes  a regular  tristubh  of  it. 

2 2.  Thee  that  art  earth  I make  enter  into  earth ; this  like  body  of  thee 
[is]  separated  ; whatever  of  thee  is  burnt  dyuttd),  [or]  scratched  by  driving 
(drpana) ; with  that  do  not  leak  ; I cover  that  over  by  a spell  {brdhman). 


68; 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-xii.  3 


Ppp.  reads,  for  a,  bhumyam  bhumim  adhi  dharayami j in  c,  arpanani  caj  in  d, 
(^uqror  apa  tad,  thus  restoring  the  meter.  The  verse  (12  + 1 1 -.11  + 13  =47)  >s  very 
ill  defined  simply  as  a jagati.  In  Kauq.  61.  30,  the  verse  accompanies  the  smearing  of 
a vessel  {kumbhl)  ; in  V'ait.  28.  12,  the  fashioning  of  a kettle. 

23.  Mayest  thou  welcome  as  a mother  a son;  I unite  {sam-dha)  thee 
that  art  earth  with  the  earth  ; a kettle,  a vessel,  do  not  stagger  upon  the 
sacrificial  hearth,  overhung  by  the  implements  of  offering  [and]  by 
sacrificial  butter. 

The  first  pada  is  apparently  addressed  to  the  earth,  differently  from  the  others. 
Ppp.  puts  the  verse  before  our  vs.  22,  and  reads  in  c kumbhir  vedya/h  sam  carantdm. 
One  or  two  of  our  mss.  (Bs.O.)  read  usa  in  c. 

24.  Let  Agni,  cooking,  defend  thee  on  the  east ; let  Indra,  with  the 
Maruts,  defend  on  the  south  ; may  Varuna  fix  thee  in  the  maintenance 
(dhartind)  of  the  western  [quarter] ; on  the  north  may  Soma  give  thee 
together. 

Ppp.  corrects  the  meter  of  b by  reading  raksat  j and  that  of  d by  having  varunas 
instead  of  somas.  The  verse  is  irregular,  but  by  no  means  a jagati.  ^If  we  make 
varunas  and  somas  exchange  places,  as  suggested  by  Ppp.,  and  read  raksat  with  Ppp., 
the  vs.  becomes  a good  tristubh.^  In  Kau9.  61. 32  it  is  used  when  arranging  the  fire 
about  the  kettle. 

25.  Purified  with  purifiers,  they  purify  themselves  from  the  cloud; 
they  go  both  to  heaven  and  to  earth  [as  their]  worlds  ; them,  lively,  rich  in 
life,  firm-standing,  poured  into  the  vessel  {pdtra),  let  the  fire  kindle  about, 

Ppp.  puts  the  verse  after  our  vs.  26,  and  reads  at  end  of  b dharmana  (cf.  RV. 
X.  16.  3 b),  and  in  c,  d jivadhanyat  sametd  Lcf.  vs.  4J  pdtrd  "siktdt.  The  verse  is 
defective  by  a syllable  in  a.  but  the  Anukr.  passes  this  without  notice.  Kaug.  61.34 
quotes  the  verse  to  accompany  putting  into  the  strainer. 

26.  They  come  from  the  sky,  they  fasten  on  {sac)  the  earth ; from  the 
earth  they  fasten  upon  the  atmosphere;  being  cleansed,  they  just  cleanse 
themselves  ; let  them  conduct  us  to  the  heavenly  world. 

The  accent  of  qumbJianie  in  c is  unmotived.  Ppp.  reads  [_cf.  vss.  13  and  21  and 
note  to  vi.  115.  3 J cttndhanti,  which  (or  qumbhanti)  is  decidedly  preferable.  That  the 
reading  in  a is  divdh  p-  is  noted  in  the  comm,  to  Prat.  ii.  68. 

27.  Both  as  it  were  prevailing  {prabhii)  and  also  commensurate,  also 
bright  and  clean,  immortal  — as  such  do  ye,  O waters,  directed,  helping, 
cook  the  rich-dish  for  the  two  spouses,  ye  of  good  refuge. 

The  translation  implies  in  d emendation  of  dpahoqiksantih  to  apah  qiks-,  the  former 
seeming  wholly  unacceptable.  Ppp.  combines  and  reads  pracistd  "pas  siks-.  Our  text 
reads  with  the  mss. 

28.  The  numbered  drops  {stokd)  fasten  on  the  earth,  being  commensu- 
rate with  breaths-and-expirations,  with  herbs ; being  scattered  on,  unnum- 
bered, of  good  color,  the  clean  ones  have  obtained  all  cleanness. 


XU.  3- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


688 


This  verse,  as  noted  above,  is  wanting  in  Ppp.  It  is  quoted  in  Kauq.  61.36  to 
accompany  the  scattering  in  of  the  rice-grains  after  washing. 

29.  They  struggle  up  (iid-yudh),  they  dance  on,  being  heated ; they 
hurl  foam  and  abundant  drops  {bindu) ; like  a woman  that  is  in  her 
season,  seeing  her  husband,  unite  yourselves,  O waters,  with  these  rice- 
grains. 

The  translation  assumes  the  emendation,  made  in  our  edited  text,  of  ftviya  ya, 
for  the  rtviyaya  of  all  the  mss.  [_See  SPP’s  note  on  this  matter,  p.  231.  He  says 
rtviya  = maithuna.\  Ppp-  reads  rtviyavdis  tdis  tand-.  In  Kauq.  61.37  the  verse 
accompanies  the  making  of  the  water  to  boil. 

30.  Make  thou  them  stand  up,  as  they  sit  on  the  bottom  ; let  them 
touch  themselves  all  over  with  the  waters ; I have  measured  with  vessels 
{pdtra)  the  water  that  is  here ; measured  are  the  rice-grains  that  are 
these  directions. 

The  last  pada  is  translated  as  if  yddimah  (p.yddi  itnah')  were  meant  as  equivalent 
\o  ydd  imah,  corresponding  to  ih^  ydd  etdt  of  c.  Ppp.  has  srjantdm  at  end  of  b. 

|_Here,  at  the  end  of  a decad-division,  ends  the  twenty-sixth 

3 I . Reach  thou  forth  the  sickle  [pdr^u),  hasten,  take  [it]  quickly ; let 
them,  not  harming,  cut  {da)  the  herbs  at  the  joint;  they  of  whom  Soma 
compassed  the  kingship  — let  the  plants  be  without  wrath  toward  us. 

One  or  two  of  our  mss.  read  in  a pdra(^tim  (M.W.  ; O.  pdrdr^um)  ; and,  as  usual, 
some  (O.D.R.)  accent  rajyam  in  c.  Ppp-  has  harantu  for  hardu  'sam  in  a;  and,  in  c, 
sovio  ydsdm.  Amanyiitdh  is  undivided  in  the  pada-it\i.  In  Kauq.  61.38  the  first 
pada  is  used  with  handing  over  the  sickle  for  gathering  the  darbha-gr^iss ; the  second 
pada,*  in  61. 39,  with  cutting  it  above  the  joints;  and  in  i.  24,  25  both  for  a similar 
purpose ; so  also  the  first  pada  (or  the  verse)  in  8.  1 1 ; and  yet  again  both  in  the  comm, 
to  137.  4.  *|_Quoted  as  osadhtr  ddntu  parvan  at  i.  25  and  61. 39.  According  to  Dag. 
Kar.  (note  to  137.  4),  the  quotation  pra  yacha  parqum  covers  a pada  and  a half,  that 
is,  it  includes  the  ahinsantas  which  is  omitted  in  the  quotation  of  b.J 

32.  Strew  ye  a new  barhis  for  the  rice-dish  ; be  it  dear  to  the  heart, 
agreeable  to  the  eye ; on  it  let  the  gods  [and]  the  divine  ones  (f.)  settle 
{vipj  together ; sitting  down  {ni-sad),  let  them  partake  of  this  with  the 
seasons. 

The  mss.  read  in  b priyam,  but  our  text  makes  the  unavoidable  emendation  to  -ydm. 
Some  of  the  mss.  also  are  bothered  over  the  unusual  combination  lgz>a  in  b : |_thus  Bs. 
has  vagldv  astu ; \ R.  valgdv  astu ; T.  valgvusiu.  And  again,  in  d,  Bs.  reads  -(^nan 
ft;  and  O.s.m.R.  -^nanty  rt-.  The  verse  accompanies  in  Kaug.  61.  40  the  strewing  of 
the  barhis. 

33.  O forest  tree,  sit  on  the  strewn  barhis,  being  commensurate  with 
the  Agni-praises  {agnistomd),  with  the  deities  ; like  a form  well  made  by 
an  artisan  {tvdstr)  with  a knife,  so  {cud)  let  the  eager  ones  be  seen  round 
about  in  the  vessel  {pdtra). 


689 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-xii.  3 


Bp.  and  Bs.s.m.  read  svddhiya  at  end  of  c.  The  anomalous  hiatu.s  ena  (p.  ena)  ehah 
is  noted  in  Prat.  iii.  34.  Ppp.  reads  svadhityaindhyas  pari pdtre  dadrqydrn,  which  is  wel- 
come as  ridding  us  of  the  wholly  unsupported  form  dadrqrdm ; |_cf.  Gram.  § 813J.  In 
Kauq.  61. 43,  the  verse  accompanies  the  setting  of  a vessel  (pd/ri)  upon  the  barhisj  in 
Vait.  10.  7,  the  laying  of  the  sacrificial  po.st  upon  the  same  (the  editor  of  Kauq.  regards 
it  as  quoted  also  in  15.  ii,  but  the  verse  there  intended  must  be  rather  vi.  125.  i). 

34.  In  sixty  autumns  may  he  (.^)  seek  unto  the  treasure-keepers;  may 
he  attain  unto  the  sky  with  the  cooked  [offering]  ; may  both  fathers  [and] 
sons  live  upon  him  ; make  thou  this  one  to  go  unto  the  heaven-going 
end  of  the  fire. 

The  last  pada  admits  of  various  other  constructions.  Both  here  and  in  vs.  41  (where 
pada  a is  repeated)  Bp.  reads  at  the  beginning  qasthyam.  In  c,  O.p.m.R.  accent 
jlvan.  Ppp.  puts  the  verse  after  our  vs.  35,  and  reads,  for  a,  sastydm  qaradbhyas 
paridadhma  enamj  for  c,  updi  'nam  putrdn  pitaraq  ca  slddm ; in  d,  imam  for  etam. 
There  is  no  reason  why  the  Anukr.  should  regard  the  verse  as  anything  but  a regular 
tristubh.  In  Kau?.  62.9  it  accompanies  the  setting  down  of  the  rice-dish  westward 
from  the  fire. 

35.  A maintainer,  maintain  thyself  in  the  maintenance  of  the  earth  ; 
thee  that  art  unmoved  let  the  deities  make  to  move  {cyn)  ; thee  shall  the 
two  spouses,  living,  having  living  sons,  cause  to  remove  {iid-vas)  out  of 
the  fire-holder. 

Ppp.  combines  -vyd  'cyutam  in  a-b,  omits  the  meter-disturbing  (and  probably  intru- 
sive) tvd  of  c,  reads  in  c -putrd,  and  in  d ud  vdsaydthas  p-.  The  Anukr.  takes  no 
notice  of  the  redundant  syllable  in  our  c.  In  Kauq.  61. 41,  the  verse  accompanies  the 
removal  of  the  vessel;  in  Vait.  10.9,  the  insertion  of  the  end  of  the  sacrificial  post  in 
the  ground. 

36.  Thou  hast  come  together  unto  all  the  worlds,  having  conquered  ; 
however  many  [be]  the  desires,  thou  hast  made  them  wholly  satisfied ; 
plunge  ye  (du.)  in  — both  the  stirring-stick  [and]  the  spoon;  take  thou 
him  up  upon  one  vessel. 

This  obscure  verse  wins  no  light  from  Kau9.  (62.  i),  which  says  simply  iti  nian- 
troktam,  connecting  it  with  xi.  i.  24.  Some  of  our  mss.  (P.M.W.T.)  read  abhi  for  ddhi 
in  d.  We  should  expect  in  c gdhetdm,  as  the  nouns  are  not  vocative.  Ppp.  reads  in  a 
samdgdn  abhicikya,  and  in  b kdmdn  samitdu  purastdt.  [_See  p.  Ixxxviii.J 

37.  Strew  thou  on,  spread  forward,  smear  over  with  ghee  this  vessel ; 
as  a lowing  cow  (iisrd)  [toward]  a young  [calf]  desiring  the  teat,  do  ye, 
O gods,  utter  the  sound  Jiing  toward  this  one. 

‘ Strew  on  ’ : i.e.,  specifically,  make  an  upastarana  or  covering  of  butter.  In  Ppp.  the 
second  half-verse  is  wholly  corrupt.  The  verse  is  quoted  in  Kaug.  61. 45,  as  accompany- 
ing the  operation  described,  and  the  next  verse  is  added  in  61. 46  when  the  operation  is 
completed. 

38.  Thou  hast  strewn  on,  hast  made  that  world ; let  the  broad 
unequalled  heavenly  world  (svargd)  spread  itself  out;  to  it  shall  resort 
(fn)  the  mighty  eagle ; the  gods  shall  reach  him  forth  to  the  deities. 

Ppp.  begins  with  apdskdrdir,  and  makes  qraydtdi  and  suparnas  change  places  in  c. 


xii.  3-  BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA.  6go 

39.  What  in  any  case  thy  wife  cooks  beyond  thee,  or  thy  husband, 

0 wife,  in  secret  from  thee,  that  do  ye  unite ; that  be  yours  together 
agreeing  sampaday-)  together  upon  one  world. 

KauQ.  62.  1 1 quotes  the  verse  (^iii  ma/itroktam),  but  casts  no  light  upon  it.  |_Has  a 
second  pdcati  fallen  out  after  jaye  ,?J 

40.  How  many  of  her  fasten  on  (sac)  the  earth,  what  sons  came  forth 

into  being  from  us  (pi.)  — all  those  do  ye  (du.)  call  to  you  in  the  vessel 
knowing  the  navel,  the  young  ones  shall  come  together. 

The  mss.  (excepting  R.D.)  leave  sacante  in  a unaccented.  Ppp.  reads  after  it  'smat. 
The  verse,  especially  the  first  pada,  is  obscure.  ‘ Navel ’ = ‘ central  point,  place  of 
union.’  The  Anukr.  does  not  heed  the  deficiency  of  a syllable  in  c ; it  means  us,  per- 
haps, to  resolve  ta-an. 

41.  What  streams  (dhdra)  of  good  (vdsii)  [there  are],  fattened  with 
honey,  mixed  with  ghee,  navels  of  immortality  — all  those  doth  the 
heaven-goer  (}  svargd)  take  possession  of;  in  sixty  autumns  may  he  seek 
unto  the  treasure-keepers. 

The  last  and  obscurest  pada  is  identical  with  34  a.  The  Anukr.  perhaps  accepts  the 
redundant  syllable  of  b and  the  deficient  of  c as  balancing  each  other.  The  verse  is 
used,  with  44  below,  in  Kau^.  62.  18,  to  accompany  the  further  pouring  in  of  juices. 
Ppp.  reads  saniaktas  for  prapinas  in  a,  and  dhamayas  at  end  of  b,  and  combines  pd 
'bh-  in  d. 

42.  He  shall  seek  unto  it,  [as]  treasure-keepers  unto  a treasure ; let 
those  who  are  others  be  not  lords  (dni^vara)  about ; given  by  us,  deposited, 
heaven-going,  with  three  divisions  it  has  ascended  to  three  heavens 
{svargd). 

Ppp.  again  combines  in  a -pd  'bhy.  Kauq.  62.  10  makes  the  verse  accompany  the 
division  of  the  rice-dish  into  three  parts.  There  is  no  reason  for  calling  it  bhurij,  as 
the  Anukr.  does. 

43.  Let  Agni  burn  the  demon  that  is  godless ; let  the  flesh-eating 
pi^dcd  not  have  a draught  here ; we  thrust  him,  we  bar  him  away  from 
us ; let  the  Adityas,  the  Angirases,  fasten  on  him. 

Doubtless  we  should  emend  to  rundhmas  in  c.  Ppp.  reads  in  d ddityd  no  a fig-,  thus 
rectifying  the  meter.  The  Anukr.  notices  this  time  the  redundance  of  the  pada.  Doubt- 
less, as  often  elsewhere,  we  are  to  contract  to  dditydi  ’nam.  In  Kau^.  62.  14  the  verse 
is  made  to  accompany  the  carrying  of  fire  around  the  offering.  [^BR.  render  the  force 

01  pra  by  defining as  ‘sich  an’s  Trinken  machen.’J 

44.  To  the  Adityas,  the  Angirases,  I announce  this  honey  mingled 
with  ghee ; with  cleansed  hands,  not  smiting  down  [anything  of]  the 
Brahman’s,  go  ye  (du.),  O well-doers,  unto  this  heavenly  world  (svargd). 

The  description  by  the  Anukr.  is  quite  wrong.  The  use  by  Kauq.  62.  18  was  noted 
above,  under  vs.  41.  [For  the  use  of  the  genitive,  W.  has  noted  a reference  to  Del- 
briick’s  Altindische  Syntax,  p.  161.J 


691  TRANSLATION  AND  NOTES.  BOOK  XII.  -xii.  3 

45.  I have  obtained  this  highest  division  of  it,  from  which  world  the 
most  exalted  one  obtained  [it]  completely ; pour  thou  on  the  butter 
{sarpts)  \ anoint  with  ghee ; this  is  the  portion  of  our  Afigiras  here. 

Ppp.  has  in  a a different  order  of  words  : ida/h  kdndam  uttamam  prapam  asya. 
The  verse  (with  xi.  i.  31  : the  first  half  of  each)  is  quoted  in  Kau^.  62.  15,  and  again 
(the  second  half  of  each)  in  62. 17,  in  connection  with  anointing  the  vessel  with  butter. 

46.  Unto  truth,  unto  penance,  and  unto  the  deities,  we  deliver  this 
deposit  (tiicihi),  [this]  treasure  {pevadhi)  ; let  it  not  be  lost  {ava-gd)  in 
our  play,  nor  in  the  meeting ; do  not  ye  release  it  to  another  in  prefer- 
ence to  (piird)  me. 

One  or  two  of  our  mss.  (R.D.)  accent  at  the  end  mdt;  and  the  word  is  not  found 
without  accent  unless  here  and  at  xi.  4.  26.  |_SPP.  reads  mdt  with  8 of  his  authorities, 
against  7 that  have  mat.\  Ppp-  reads  in  b dadhtnas.  This  and  the  two  following 
verses  are  quoted,  with  a number  of  others,  in  Kau9.  68.  27,  at  a later  point  in  the  rice- 
dish  ceremony.  [^With  c,  cf.  52  a.J 

47.  I cook;  I give;  verily  upon  my  action  [and]  deed  {}  kartina)  the 
wife;  a virgin  kdthndra)  world  hath  been  born,  a son;  take  ye  (du.) 
hold  after  vigor  (vdyas)  that  hath  what  is  superior. 

The  translation  here  is  purely  mechanical.  Ppp.  puts  the  verse  after  our  vs.  48,  and 
reads  in  a,  for  dadami,  ud  vadami  |_thus  suggesting  the  probably  correct  restoration  of 
the  pada  {aham  u dadami)\,  and  in  c putrds.  The  verse  (10  + 1 1 ; n -I-  1 1 = 43)  is 
very  ill  described  by  the  Anukr. 

48.  No  offense  is  here,  nor  support  (i  adhard),  nor  that  one  goes 
agreeing  (sam-am)  with  friends ; this  vessel  of  ours  is  set  down  not 
empty ; the  cooked  [dish]  shall  enter  again  him  that  cooked  it. 

This  verse  is  little  more  intelligible  than  the  preceding.  Ppp.  puts  c after  d,  and 
reads  at  the  end  of  c astu  instead  of  etat.  [_It  is  hardly  worth  while  to  discuss  the 
accent  of  dsti._\ 

49.  May  we  do  what  is  dear  to  them  that  are  dear ; whosoever  hate 
[us],  let  them  go  to  darkness  ; milch-cow,  draft-ox,  each  coming  vigor 
{vdyas)  — let  them  thrust  away  the  death  that  comes  from  men. 

Or,  ‘that  concerns,  comes  upon,  men’  {paitruseya).  The  Anukr.  seems  to  accept 
the  two  redundant  syllables  of  c {evd  an  intrusion)  as  compensating  for  the  deficiency 
in  a.  According  to  Kau9.  62.  19,  the  verse  is  used  of  ‘the  milch-cow  etc.’  north  of  the 
fire. 

50.  The  fires  are  in  concord,  one  with  another  — he  that  fastens  on 
the  herbs,  and  he  that  [fastens  on]  the  rivers  ; as  many  gods  as  send 
heat  (a-tap)  in  the  sky  — gold  hath  become  the  light  of  him  that  cooks. 

Ppp.  reads  stndhum  in  b,  and  dadhaiu*  (for  pacatas')  in  d.  In  Kau9.  62.  22,  the 
verse  (with  xi.  i.  28)  is  made  to  accompany  the  laying  on  of  a piece  of  gold ; it  is  also 
quoted  in  68.  27,  with  vss.  46-48,  etc. : see  note  to  vs.  46.  The  Anukr.  does  not  notice 
the  lack  of  a syllable  in  a.  *[_ Intending  dadhato 


XU.  3- 


BOOK  XII.  THE  ATHARVA-VEDA-SAKIHITA. 


692 


51.  This  one  of  skins  {tvdc)  hath  come  into  being  on  man;  not  naked 
are  all  the  animals  (pagu)  that  are  other;  ye  (du.)  cause  to  wrap  i^pari- 
d/id)  yourselves  (ahndn)  with  authority  {ksatrd),  a home-woven  garment, 
the  mouth  of  the  rice-dish. 

The  translation  is  as  literal  as  possible ; but  other  constructions  may  be  made  in  the 
second  half-verse.  Ppp.  leaves  the  hiatus  between  a and  b,  babhuva  an- ; it  combines 
-gnas  sarve  in  b ; and  it  reads  in  c dhapayeta,  with  a division-line  after  it.  Kaug.  62.  23 
makes  the  verse  accompany  the  depositing  of  such  a garment,  with  gold.  [_Has  the  vs. 
anything  to  do  with  the  legend,  cited  under  ii.  13.  3,  about  the  cow  and  her  skin,  which 
the  gods  took  from  man  and  gave  to  the  cow J 

52.  What  [untruth]*  thou  shalt  speak  at  the  dice,  what  at  the  meeting, 
or  what  untruth  thou  shalt  speak  from  desire  of  gain  — clothing  your- 
selves (du.)  in  the  same  web  (tdtitu),  ye  shall  settle  in  it  all  pollution. 

Ppp.  rectifies  the  meter  of  a by  reading  vadasi  j in  b it  has  dhane  instead  of  vadas; 
in  c it  gives  saha  for  abhi.  The  Anukr.  does  not  notice  the  deficiency  in  a.  The  verse 
is  quoted  in  Kauq.  63.  1 (next  after  vs.  51),  with  the  explanation  ‘the  two  become 
dressed  in  the  same  garment.’  [With  a,  cf.  46  c.J 

53.  Win  thou  rain  ; go  unto  the  gods  ; thou  shalt  make  smoke  fly  up 
out  of  the  skin  ; about  to  become  all-expanded,  ghee-backed,  go  thou,  of 
like  origin,  unto  that  world. 

The  second  half-verse  is  identical  with  19  a,  b above.  Ppp.  begins  b with  tatas 
instead  of  tvacas  j and  it  has  a different  second  half : vigvavyaca  vigvakarmd  svargas 
sayonmt  loka7n  upaydhy  ekam,  which  seems  less  unintelligible.  In  Kau5.  63.  5 the  verse 
is  quoted  (together  with  xi.  1.28  b)  with  the  direction  ‘ he  draws  off  [the  garment  ?].’ 

54.  The  heaven-goer  hath  variously  changed  his  body,  as  he  finds 
{?  vidd)  in  himself  one  of  another  color ; he  hath  conquered  off  the  black 
one,  purifying  a shining  one  {rtiqat) ; the  one  that  is  red,  that  I offer  (Jiu) 
to  thee  in  the  fire. 

The  adjectives  here  are  all  fern.,  relating  to  ‘body’  {tanu^.  Tlie  defective  meter 
of  b helps  to  make  the  isolated  [or  rather,  unusual.^J  vidd  [see  Gram.  § 61 3 J suspicious  ; 
the  Anukr.  takes  no  notice  of  the  deficiency.  The  first  half-verse  is  corrupt  in  Ppp.,  so 
that  the  comparison  gives  us  no  help.  In  Kaug.  63.  8 the  verse  accompanies  the  scat- 
tering on  of  other  husks  {phalikarantan').  [For  the  form  ajdit,  see  the  references 
under  vi.  32.  2.J 

55.  To  the  eastern  quarter,  to  Agni  as  overlord,  to  the  black  [serpent] 
as  defender,  to  Aditya  having  arrows,  we  commit  thee  here ; guard  ye 
him  for  us  until  our  coming;  may  he  lead  on  our  appointed  [life-time] 
here  unto  old  age ; let  old  age  commit  us  unto  death ; then  may  we  be 
united  with  the  cooked  [offering]. 

|_Vss.  55-60  are  partly  unmetrical.J  We  are  surprised  to  find  the  pause  before 
instead  of  after  the  phrase  etdnt  pAri  dadmah.  With  the  items  in  the  first  division  of 
these  verses  are  to  be  compared  the  corresponding  ones  in  iii.  27. 1-6.  The  concluding 
jjada  of  the  metrical  refrain  is  identical  with  vi.  119.  2 d.  The  /ArtVi-reading  at  the  end 


693 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-XU.  4 


of  the  prose  is  a : asmakam  : a°etoh.  In  every  verse,  Ppp.  omits  tva  before  diqi  (an 
improvement)  and  reads  dadhmas  for  dadmas.  In  the  refrain  Lof  every  verse,  appar- 
ently J,  it  has  dadhatv  adha  lor  dadatv  atha.  In  this  verse  it  combines  diqe  agnaye. 
The  metrical  description  of  the  Anukr.  is  very  puzzling ; the  part  common  to  all  the 
verses  is  6 -I-  to  ; 1 1 -I-  1 1 -I-  1 1 = 49  syllables  ; then  the  varying  parts  range  |_with  some 
resolutions  J from  25  to  31  syllables:  all  together,  from  74  to  80  syllables  ; and  atidhrti 
is  regularly  76,  and  krti  80 ; but  the  Anukr.,  after  calling  all  atidhrti,  appears  to  call 
all  but  one  krti.  The  verses  are  quoted  in  Kauq.  63.  22,  in  connection  with  the  rest  of 
the  hymn. 

56.  To  the  southern  quarter,  to  Indra  as  overlord,  to  the  cross-lined 
[serpent]  as  defender,  to  Yama  having  arrows,  we  commit  thee  here  ; 
guard  ye  etc.  etc. 

57.  To  the  western  quarter,  to  Varuna  as  overlord,  to  the  prddku  as 
defender,  to  food  having  arrows,  we  commit  thee  here ; guard  ye  etc.  etc. 

58.  To  the  northern  quarter,  to  Soma  as  overlord,  to  the  constrictor 
as  defender,  to  the  thunderbolt  having  arrows,  we  commit  thee  here ; 
guard  ye  etc.  etc. 

Our  edition  follows  all  the  mss.  in  accenting  raksitri'i^dnyai ; it  should  be,  of  course, 
-tri. 

59.  To  the  fixed  quarter,  to  Vishnu  as  overlord,  to  the  spotted-necked 
[serpent]  as  defender,  to  the  herbs  having  arrows,  we  commit  thee  here ; 
guard  ye  etc.  etc. 

Ppp.  reads  vtrudbhyas  for  osadhibhyas. 

60.  To  the  upward  quarter,  to  Brihaspati  as  overlord,  to  the  white 
[serpent]  as  defender,  to  rain  having  arrows,  we  commit  thee  here;  guard 
ye  etc.  etc. 

|_Here  ends  the  third  anuvaka,  with  i hymn  and  60  verses.  The  quoted  Anukr. 
says  svargah  sastih,  i.e.,  ‘the  svarga[-hymn]  is  sixty.’  The  stem  svarga,  in  one  form 
or  another,  occurs  a dozen  times  in  the  hymn.J 

4.  The  cow  (vaca)  as  belonging  exclusively  to  the  Brahmans. 

\_Ka(yapa.  — tripahed^at.  mantrokiavafddevatyam.  dnustubham  : y.bhurij;  20.  virdj ; p2. 
upngbrhatigarbhd  ; 42.  brkatlgarbhd.^ 

Found  also  in  Paipp.  xvii.  (with  slight  differences  of  verse-order  [^4,  6,  5,  8,  7,  9 and  1 7, 
19,  18,  20 J).  Not  noticed  at  all  in  Vait.,  and  in  Kaug.  only  once,  in  66.  20,  where,  with 
X.  10,  it  (or  the  first  verse)  is  to  be  spoken  by  the  giver  of  a cow,  after  sprinkling  etc. 

Translated  : Ludwig,  p.  448  ; Henry,  203,  248  ; Griffith,  ii.  120  ; Bloomfield,  174,  656. 

I.  I give  [her]  — thus  should  he  say,  if  they  have  noticed  anu-budli) 
her  — [I  give]  the  cow  (yaqd)  to  the  priests  (brahman)  that  ask  for  her ; 
that  brings  progeny,  descendants. 

Perhaps  dnu  dbkutsata  is  rather  ‘ have  recognized  ’ : i.e.,  have  made  her  out  to  be  the 
kind  of  cow  that  is  called  vaqa;  or  there  may  be  in  it  something  of  the  meaning  of 
anu-jnd  : ‘ have  approved,  or  taken  a liking  to.’  |_Cf.  MGS.  i.  8.  6 and  p.  1 50.  J 


Xll.  4- 


BOOK  XII.  THE  ATHARVA-VEDA-SAKIHITA. 


694 


2.  He  bargains  away  his  progeny  and  becomes  exhausted  of  cattle  who 
is  not  willing  to  give  the  cow  (go)  of  the  gods  to  the  sons  of  seers  that 
ask  for  her. 

[_Padas  c,  d recur  as  12  a,  b.J 

3.  By  a hornless  one  they  are  crushed  for  him;  by  a lame  one  he 
falls  (?  ard)  into  a pit;  by  a crippled  one  his  houses  are  burned;  by  a 
one-eyed  one  his  possessions  are  taken  away  (?). 

The  adjectives  are  feminine,  and  the  sense  doubtless  is  that  as  the  result  of  giving 
such  defective  cows  the  thing  threatened  will  happen.  In  a,  probably  the  subject  to  be 
understood  is gr/ias,  as  in  c ; b and  c have  perhaps  become  transposed  — and,  in  that  case, 
svd/n  might  be  the  subject  also  of  drdati.  |_Ppp.  has  katam,  like  the  Vulgate. J The 
translation  of  d implies  emendation  (which  seems  advisable  [_cf.  W.  in  AJP.  xiii.  302 J) 
of  kandya  to  kandya  ; i.e.  kandyd  ; a : diyate.  Ppp.  has  jiyate  ‘ is  harmed,’  which 
would  remove  the  difficulty.  |_On  kiitd,  see  von  Bradke,  KZ.  xxxiv.  157.J 

4.  Anaemia  (vilohitd)  from  the  station  of  the  dung  visits  i^id)  the 
master  of  kine  ; so  is  the  agreement  (})  of  the  cow  ; for  door-damaging  (}) 
art  thou  called. 

Nearly  everything  in  the  second  half-verse  is  doubtful.  The  majority  of  our  mss. 
read  sdmvidyam  (p.  sdmovidyatn),  but  sam-  instead  is  given  by  M.s.m.O.s.m.  and  D. ; 
and  in  R.  sa/n-  is  emended  to  sam-.  Samvidya  seems  a much  more  probable  form  of 
stem.  The  Pet.  Lexx.  render  ‘ possession,’  which  is  very  unsatisfactory.  Duradabhna 
(also  in  vs.  19)  seems  pretty  clearly  the  reading  of  nearly  all  our  mss.  in  c,  though  it 
might,  as  usual  in  such  cases,  be  -bhra  in  most ; Bp.  has  (both  times)  apparently 
-bhdnd,  and  O.  [_in  vs.  4J  -bdna  or  -b-h-nd  (the  b and  h separate  letters,  as  again  below 
in  xiii.  i.  25  c).  The  word  is  not  divided  in  the  pada-Xtxi.  The  translation  given  is 
[^suggested  byj  that  of  the  Pet.  Lexx. ; Ludwig  renders  here  ‘ unbetrieglich  ’ (undeceiv- 
able),  but  leaves  the  word  untranslated  in  vs.  19.  The  second  person  ucydse  is  quite 
unexpected;  |_most  of  ourj  samhitd-mss.  read  hy  fijcydse ; |_and  SPP’s  are  much  at 
variance  J.  |^As  alternative  rendering  in  a,  b,  W.  notes  ‘ from  standing  on  her  dung.’J 
Ppp.  reads,  in  c,  d,  svdth  vidytim  duritagrdhy  uccase. 

5.  From  the  station  of  the  two  feet  of  her,  soaking  (.?  viklindn)  namely 
visits  [him] ; unexpectedly  (.^)  are  they  crushed  who  snuff  at  her  with  the 
mouth. 

Here,  too,  much  is  obscure  and  doubtful.  The  first  part  might  be : ‘ From  the  sta- 
tion of  her  |_or  ‘ from  standing  on  her,’  as  W.  queries  J,  soaking  of  the  feet  visits  [him],’ 
as  it  is  hard  to  see  what  two  feet  have  to  do  with  a cow.  And  in  d yas  can  be  either 
subject  or  object,  and  jighrati  either  sing,  or  pi.  I take  andmanat  from  root  man ; 
Ludwig  renders  it  ‘ without  becoming  ill  ’ ; the  Pet.  Lexx.  explain  the  word  as  meaning 
a kind  of  disease.  Ppp.  reads,  in  a,  b,  asyd  'dhisthdndd  vikulam  dvin  ndma. 

6.  Whoever  punches  (d-sku)  the  two  ears  of  her,  he  falls  under  the 
wrath  of  the  gods ; if  he  thinks  “ I am  making  a mark,”  he  makes  his 
possessions  less. 

Ppp.  begins  karndv  dskanoty,  and  reads  in  c lakpnfs  kurvlta.  ^Pada  b 

recurs  as  12  c.  For  the  construction,  cf.  26  d.  47  d:  and,  per  contra,  12  d,  34  d,  and 


695  TRANSLATION  AND  NOTES.  BOOK  XII.  -xii.  4 

51  c.J  We  are  to  make  the  combination  kurve  'ti.  [_As  to  the  marking  of  cattle’s 
ears,  cf.  vi.  141.2  and  note,  and  Zimmer,  p.  234.  In  a marginal  note,  W.  compares 
MS.  iv.  2.  9 (p.  315).  The  MS.  passage  and  this  vs.  and  the  root  aks  are  discussed  by 
Delbriick,  Gurupujakaumudl,  p.  48-49.  — Ppp.  puts  the  vs.  between  4 and  5.J 

7.  If,  for  any  one’s  advantage,  any  one  cuts  off  th^  tail-tuft  of  her, 
then  his  colts  die,  and  the  wolf  slays  his  calves. 

Or  (in  a),  ‘ for  any  advantage  or  use.’  Ppp.  makes  7 c,  d and  8 c,  d change  places. 
It  reads  also  valan  in  b. 

8.  If  of  her,  while  being  with  her  master,  a crow  hath  vexed  (Iitd)  the 
hair,  then  his  boys  die,  [and]  ydksma  visits  him  unexpectedly  (.?). 

As  to  anamandi,  see  note  to  vs.  5.  The  first  pada  apparently  means  ‘in  presence 
of  her  master,’  and  so,  ‘without  his  interference  for  her  protection.’  [Ppp.  combines 
tatas  k-  in  c.J 

9.  If  the  lye,  the  dung  of  her  a barbarian  woman  flings  together,  then 
is  born  what  is  deformed,  what  will  not  escape  from  that  sin. 

All  our  mss.  appear  to  read  distinctly in  a,  yet  they  are  never  to  be  trusted 
to  make  the  distinction  between  Ip  and  ly.  Apparently  the  word  is  used  here  for 
‘ urine,’  and  the  meaning  is  ‘ if  such  precious  stuff  is  carelessly  treated  by  a slave-woman 
{dasi')'  Ppp.  reads  'pirfipath  in  c.  We  have  to  resolve  as-i-ah  to  fill  out  the  meter 
of  a. 

10.  When  being  born,  the  cow  {va^d)  is  born  for  {abhi)  the  gods 
together  with  the  Brahmans  ; therefore  she  is  to  be  given  to  the  priests 
(brahmdn) ; that  people  call  the  guarding  {gopana)  of  one’s  possessions. 

The  pada-\.tx\.  makes  the  extraordinary  division  goopanam  [_for  the  sake  of  the  play 
upon  go  ‘ cow  ’ ?J,  as  if  the  word  were  not  a simple  derivative  from  root  gup  / ‘ For  ’ 

{abhi)  : more  literally  ‘ unto,  into  the  possession  of.’ 

11.  They  who  come  to  the  winning  (pant)  of  her,  theirs  is  the  god- 
made  cow  \ya^d\ ; they  called  it  brdhmati-scdLX.h.mg,  if  anyone  keeps  her 
to  himself. 

Pada  b seems  to  mean  virtually  ‘ she  is  by  the  gods  made  theirs.’  Ppp.  reads  at  the 
end  (as  also  in  vss.  21,  25)  nu  priyayate,  and  nipr-  is  certainly  very  questionable,  since 
no  nipriya  nor  even  root  prl  ■+■  tii  occurs.  The  minor  Pet.  Lex.  gives  the  word  two 
totally  different  explanations,  under  nipriyay  zxiA  priydy  respectively. 

12.  Whoever  is  not  willing  to  give  the  cow  {go)  of  the  gods  to  the 
sons  of  seers  that  ask  for  her,  he  falls  under  the  wrath  of  the  gods  and 
the  fury  of  the  Brahmans. 

Ppp.  reads,  for  a,  \i,ya  endm  ydcadbhy a drseyebhyo  nirticchati.  |_We  had  a,  b above 
as  2 c,  d,  and  c as  6 b.J 

13.  Whatever  may  be  his  use  for  the  cow  (va(d-),  he  should  then  seek 
another  [cow] ; she,  ungiven,  harms  a man,  if  he  is  not  willing  to  give 
her  when  asked  for. 


Xll.  4- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


696 


Ppp.  has  a quite  different  version  of  a-C : yasya  'nya  syad  vaqabhogo  'nyam  icchetti 
barhisah:  hinsrd  ni  dhatsva  gopatwi.  We  should  purusam  at  end  of  c,  as 

elsewhere  in  such  a position. 

14.  As  a deposited  treasure  {gevadhi),  so  of  the  Brahmans  is  the  cow 
{vagd) ; accordingly  \_etdt\  they  come  unto  her,  in  whosesoever  possession 
she  is  born. 

15.  They  come  thus  unto  their  own  property,  namely  the  Brahmans 
unto  the  cow;  as  one  might  scathe  them  in  any  other  respect  (.?),  so  is 
the  keeping  back  of  her. 

The  third  pada  is  unclear,  and  the  bad  meter  makes  the  reading  suspicious ; yet 
Ppp.  has  the  same,  and  varies  only  in  combining  brahmand  'bhi  in  b,  and  combining 
and  reading  ’syd  ' dhirohanafh  in  d.  Most  of  our  mss.  (all  except  D.  and  R.s.m.)  have 
the  false  accent  brahniands  in  b;  our  text  emends.  The  Anukr.  takes  no  notice  of  the 
redundant  syllable  in  c. 

16.  She  may  go  about  until  \_d\  the  space  of  three  years,  being  of 
unrecognized  (vi-Jnd)  speech  {-gada) ; should  he  know  the  cow,  O Narada, 
then  the  Brahmans  are  to  be  sought. 

This  is  obscure,  but  appears  to  mean  that  the  cow  may  not  betray  herself  as  a vagd 
for  as  much  as  three  years ; but,  as  soon  as  she  is  recognized  as  such,  she  must  be 
delivered  over  to  the  Brahmans.  The  pada-\.&xt  has  in  a,  of  course,  evd  : a : tr-. 

17.  Whoever  declares  her  to  be  not  the  cow,  the  deposited  deposit  of 
the  gods,  at  him  Bhava-and-Carva,  both,  striding  about,  hurl  the  arrow. 

18.  Whoever  knows  not  the  udder  of  her,  and  likewise  the  teats  of 
her,  to  him  she  yields  milk  with  both,  if  he  has  been  able  to  give  the 
cow. 

That  is,  probably,  if  her  owner  has  sought  no  profit  from  her  (cf.  Ludwig).  The 
first  pada  is  quoted  under  Prat.  ii.  52,  as  an  example  of  udho  (not  udhar)  before  a 
sonant.  A number  of  our  mss.  read  veda,  without  accent. 

19.  Door-damaging  (.?)  lies  she  on  him,  if  he  is  not  willing  to  give  her 
when  asked  for ; he  does  not  succeed  in  the  desires  which,  without  having 
given  her,  he  would  fain  accomplish  {cikirsa-). 

The  translation  implies  the  obviously  necessary  emendation  of  ya/n  to  yan  in  d Lso 
LudwigJ.  As  to  duradabh?ia  at  the  beginning,  see  the  note  to  vs.  4.  That  the  conjectural 
rendering  is  extremely  unsatisfactory  is  plain.  Ppp.  has  instead,  for  a,  duritavina- 
pdgaye  j and,  in  c,  d,  apparently  kdmas  sam  rdhyate  yatn  ad-,  thus  supporting  our 
emendation.  |_ln  Ppp.  this  verse  precedes  our  18.J 

20.  The  gods  asked  for  the  cow,  having  made  the  Brahman  their 
mouth  ; the  wrath  (Jidda)  of  them  all  incurs  (ni-i)  the  man  (mdnusa)  who 
gives  not. 

The  translation  implies  emendation  in  b to  brdhmandm.  Ppp.  reads  in  a vdcanti, 
which  does  not  rectify  the  meter.  |_Read  devaso 


697 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-xii.  4 


21.  He  incurs  the  wrath  of  cattle  {pagii)  who  gives  not  the  cow  to  the 
Brahmans  — if  a mortal  keeps  to  himself  the  deposited  portion  of  the 
gods. 

The  samhita-mss.  accent  in  b brahman^bhyo  dadat,  and  the  pada  correspondingly 
adadat  (instead  of  ddadat).  Our  text  makes  the  necessary  emendation.  Ppp-  gives 
for  d rtase  nu  priyayate.  [_See  note  to  1 1,  above. J 

22.  If  a hundred  other  Brahmans  should  ask  the  cow  of  its  master, 
yet  {dtha)  the  gods  said  of  her : the  cow  is  his  who  knoweth  thus. 

All  our  mss.  save  two  (I.  and  [.'’]  E.s.m.)  read  etam  (without  accent)  inc;  our  text 
follows  the  two. 

23.  Whoever,  not  having  given  her  to  one  who  knoweth  thus,  then 
shall  give  the  cow  to  others,  hard  to  go  upon  for  him  in  his  station  is 
the  earth  with  its  deity. 

In  b the  pada-\jty.\.  has  anyebhyah  : adadat,  and  the  samhitd-Tc\%%.  correspondingly 
-bhyo  dadad  z>- ; this  is  emended  in  our  text  to  -bhyd  ‘d-  (as  if  ddadat,  as  in  vs.  21)  ; but 
a decidedly  better  emendation  would  be  to  -bhyo  dddat,  as  translated.  Ppp.  reads 
anyasmdi  d-,  which  favors  this  understanding  of  the  pada ; it  also  combines  tasma  'dh- 
in  c. 

24.  The  gods  asked  the  cow  [of  him]  in  whose  possession  she  was 
first  (agre)  born  ; that  same  one  may  Narada  know ; together  with  the 
gods  he  drove  her  away. 

The  connection  of  c,  d is  obscure,  and  tempts  to  conjectural  emendations ; Ludwig 
suggests  vidvan  for  vidyat : ‘knowing  her  to  be  such,  Narada  together  with  the  gods 
drove  her  away  (as  theirs)’ ; this  is  quite  acceptable.  Ppp.  reads  at  the  end  udajita. 
One  or  two  of  our  mss.  (D.R.p.m.)  accent  naraddh.  The  Anukr.  takes  no  notice  of  the 
lack  of  a syllable  in  a.  |_Read  devaso  as  in  20  ?J 

25.  The  COW  makes  a man  {ptinisa)  destitute  of  descendants,  poor  in 
cattle,  if,  when  she  is  asked  for  by  the  Brahmans,  then  he  keeps  her  to 
himself. 

Ppp.  reads  in  b paurjisam,  and  in  d nu  priyayata.  The  Anukr.  takes  no  notice  of 
any  deficiency  in  c ; we  may  best  resolve  br-ah-.  [_Read  brdhmanebhiq  ? \ 

26.  For  Agni-and-Soma,  for  Love  (kdma),  for  Mitra  and  for  Varuna  — 
for  these  the  Brahmans  ask  her;  under  their  wrath  falls  he  who  gives  not. 

27.  So  long  as  the  master  of  her  should  not  himself  overhear  the 
verses  {rc),  so  long  may  she  go  about  among  his  kine  {go) ; she  may  not 
abide  in  his  house  after  he  has  heard. 

The  translation  implies  the  evidently  necessary  emendation  of  vacet  at  the  end  to 
vaset;  R.,  indeed,  has  the  latter  ; |_and  so  have  8 of  SPP’s  authorities,  against  7 with 
va(^etj\  Ppp.  is  corrupt : nd  ’sya  qrutd  grhe  sya.  The  Anukr.  takes  no  notice  of  any 
redundancy  in  b ; but  it  can  hardly  expect  us  to  make  a pada-division  between  no  and 
'paqrnuydt.  The  ‘ verses  ’ are  doubtless  those  with  which  the  Brahmans  come  to  claim 
their  rightful  property. 


Xll.  4- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


698 


28.  If  any  one,  having  overheard  the  verses  of  her,  has  then  made  her 
go  about  among  his  kine  {go),  both  the  life-time  and  the  growth  of  him 
do  the  gods,  made  wrathful,  cut  off  {vra^c). 

Nearly  all  our  mss.  (E.  has  dci-)  |_and  all  of  SPP’sJ  leave  acicarat  in  b unaccented  ; 
and  then,  as  if  by  way  of  compensation,  they  mostly  (except  Bs.s.m.D.R.)  accent 
vfqcanti. 

29.  The  cow,  going  about  variously,  the  deposited  deposit  of  the  gods, 
manifests  her  forms,  when  she  desires  to  go  {})  to  her  station  {sthdman). 

That  is,  her  rightful  and  appointed  place.  The  translation  implies  in  b the  reading 
krnute  instead  of  krnusva,  although  the  former  is  found  only  in  O.p.m.D.T.  (-«*). 
[_Three  of  SPP’s  pada-m%%.  have  krnute.]  The  comm,  to  Prat.  ii.  63  quotes  avis 
krnute  rtipani,  which  is  not  found  in  the  text  unless  here.  The  translation  also  implies 
at  the  end  jigansati.  The  Prat.  (i.  86)  seems  to  imply  the  occurrence  in  the  text  of 
such  forms,  and  the  sense  obviously  calls  for  them  here  and  in  the  next  verse ; see  the 
note  to  Prat.  i.  86.  Ppp.  reads  in  ^ yathd’ios yadd. 

30.  She  manifests  herself  when  she  desires  to  go  to  her  station  ; 
then  the  cow  \_va0\  makes  up  her  mind  for  the  asking  of  the  priests 
{brahmdn) . 

That  is,  prepares  herself  to  be  asked  for  by  them  ; brahmdbhyas,  dat.  by  attraction. 
|_Read  again  jigansati : see  note  to  vs.  29.  J Read  in  ^ydchyaya,  though  the  mss.  mostly 
have  -hey-,  as  they  often  blunder  over  such  an  unusual  consonant-group.  Ppp.  reads 
uto  for  atho  in  c. 

31.  She  plans  {sam-klp)  [it]  with  her  mind;  then  she  goes  unto  the 
gods  ; thence  the  priests  {brahman)  go  on  to  ask  for  the  cow. 

32.  By  offering  of  svadJid  to  the  Fathers,  by  sacrifice  to  the  deities, 
by  giving  of  the  cow,  the  noble  (I'djanyd)  does  not  incur  {ga7n)  the 
mother’s  wrath. 

Ppp.  reads  devebhyah  at  end  of  b.  The  description  of  the  Anukr.  very  unneces- 
sarily forbids  us  to  resolve  -bhi-ah  in  b. 

33.  The  cow  is  mother  of  the  noble  ; so  came  it  (n.)  into  being  in  the 
beginning ; they  call  it  a non-abandonment  {}  dnarpand)  of  her  that  she 
is  presented  to  the  priests  {brahmdn) . 

The  Pet.  Lexx.  render  the  difficult  dnarpana  by  ‘ a not  giving  away  ’ ; Ludwig,  by 
‘ no  restitution.’  Ppp.  combines  tasyd  "hur  in  c. 

34.  As  one  might  snatch  {}  d-lup)  from  the  spoon  sacrificial  butter 
held  forth  for  the  fire,  so  he  who  gives  not  the  cow  \ya^d\  l_to  the  priestsj 
falls  under  the  wrath  of  Agni. 

Perhaps,  ‘as  [the  fire]  might  snatch,’  etc.  — seizing  on  the  butter  before  it  is  duly 
offered.  Ppp.  reads  for  a yad  djyam  pratijagrdha,  and  in  d omits  a,  thus  rectifying 
the  meter.  The  Anukr.  takes  no  notice  of  the  redundant  syllable  in  our  text ; we  are 
doubtless  to  get  rid  of  it  by  contracting  to  agndy'  a.  emendation  necessary, 

one  might  be  tempted  to  suggest  agnav  a : but  cf.  note  to  vs.  6 b.J 


699  TRANSLATION  AND  NOTES.  BOOK  XII.  -xii.  4 

35.  With  the  sacrificial  cake  as  calf,  milking  well,  she  draws  near  to 
him  in  the  world  ; she  yields  {duh)  to  him  all  his  desires  — [namely,]  the 
cow  \_vaqd\  to  him  who  has  presented  her. 

Ppp.  reads,  in  b.  lake  'syo  'pa;  and,  for  c.  sahasmai  sarvan  kamati  make.  The 
Anukr.  takes  no  notice  of  the  irregular  meter  in  padas  a and  c.  All  the  samhiia-m%%. 
accent  lake  'smd  in  b ; our  text  emends  to  loki. 

36.  All  his  desires,  in  Yama’s  realm,  does  the  cow  [yagd\  yield  to  him 
who  has  presented  her ; likewise  they  call  hell  the  world  of  him  who 
keeps  her  back  when  asked  for. 

The  pada-iQxi  reads  ndrakam,  and  the  difference  of  the  two  texts  is  noted  in  Prat, 
iii.  21  ; iv.  90.  Ppp.  reads  iathd  for  atha  in  c. 

37.  Being  impregnated,  the  cow  \_vagd]  goes  about  angry  at  her  mas- 
ter : thinking  me  barren,  let  him  be  bound  in  the  fetters  of  death. 

38.  And  he  who,  thinking  her  barren,  cooks  the  cow  \_va^d\  at  home 
{amd)  — his  sons  and  sons’  sons  also  does  Brihaspati  cause  to  be  asked  for. 

Ppp.  reads  in  b,  for  ama  ca,  the  equivalent  further,  in  c,  d,  asya  svaputran 

pautraq  catayate  brh-.  |_Over  “ at  home  ” W.  interlines  “ in  private  ” : see  vs.  53. J 

39.  She  sends  down  great  heat,  going  about  a cow  {go)  among  kine ; 
further,  to  the  master  who  has  not  given  her  the  cow  {vaqd)  milks  poison. 

In  b,  apparently,  ‘being  treated  as  an  ordinary  cow.’  The  ‘milks’  in  d does  not 
necessarily  mean  that  she  gives  actual  milk.  Ppp.  reads  tato  in  c,  for  atho  ha,  thus 
rectifying  the  meter;  the  Anukr.  takes  no  notice  of  the  redundancy  of  the  pada,  caused 
by  the  apparently  intrusive  ha. 

40.  It  is  a thing  dear  to  the  cattle  that  she  is  presented  to  the  priests 
{brahman) ; further,  that  is  a thing  dear  to  the  cow  \yaqd\,  that  she  be  an 
oblation  to  the  gods. 

Lit.  ‘ among  the  gods  ’ (p.  devaoird). 

41.  What  cows  the  gods  shaped  out  {ut-klp),  rising  up  from  the  sacri- 
fice, of  them  Narada  selected  for  himself  the  fearful  vilipti. 

The  root  kip  {kalpay-)  with  ud  occurs  nowhere  else.  In  c,  P.M.W.I.E.p.m.R.  read 
viliptim,  which  would  be  the  more  normal  accus.  of  -d,  but  the  meter  is  against  it. 
But  the  accent -(yaw  is  entirely  inadmissible;  it  must  be  emended  to  -tydm  ; |_cf.  JAOS. 

379i  369 J.  What  sort  of  a cow  {vaqa)  is  intended  by  vilipd  (which  ought  to  signify 
‘ smeared  over  ’)  is  altogether  obscure.  Ppp.  reads  instead  vilapatifk. 

42.  The  gods  questioned  (tnlmdns-)  about  her : is  this  a cow  \yaqd\, 
or  not  a cow.?  Of  her  Narada  said  : she  is  of  cows  the  most  truly  cow 
(vaqdtama). 

The  more  proper  reading  in  b would  seem  to  be  dvaqajUi;  but  all  the  sa>nhitd-mss. 
read  dvaqe  'ti,  as  in  our  text,  although  the  pada  gives  the  sign  of  protraction  (j)  also 
after  avaqd,  as  it  should  be.  But  the  Prat.  (i.  97)  requires  -qe  'ti  simply : see  the  rules 
i.  97  and  105,  and  the  notes  to  them.  The  verse  (8+8:7  + 10)  is  very  ill  described 


xii.  4-  BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA.  700 

by  the  Anukr.  Ppp-  reads  in  a deva  '7mm- ; for  b,  vaqe  'ya.771  7itavaqe  'ti\  and  it  omits 
iti  at  the  end.  [_For  the  use  of  the  superlative  in  d,  cf.  the  punning  lampoon  on  the 
name  of  Gotama,  iTidische  Spriiche^,  4875. J 

43.  How  many,  pray  (piu),  Narada,  are  the  cows  which  thou  knowest, 
born  among  men  (inamisyd-)  ? those  I ask  of  thee  who  knowest ; of  which 
may  a non-Brahman  not  partake  (ag)? 

Ppp.  reads,  for  c,  katwia  "sa/h  bhi77tata77ia  (like  our  vs.  45  c). 

44.  The  vilipti,  O Brihaspati,  and  the  cow  \yaqd\  that  has  given  birth 
to  [such]  a cow  — of  that  one  a non-Brahman  who  should  hope  for  pros- 
perity (bhtiti)  may  not  partake. 

The  translation  implies  at  the  beginning  emendation  to  vilipfi  ya  (as  in  vs.  46)  ; the 
proper  reading  might  also  be  viliptyds,  nom.  pi. ; -tyas  seems  inadmissible ; Ppp.  reads 
vilaptya  (for-5r?).  Ppp.  has  further  tdsath  for  tasyds  in  c.  Siitdvaqd  is  rendered 
according  to  the  requirement  of  the  accent ; the  Pet.  Lexx.  define  as  ‘ a cow  remaining 
barren  after  the  birth  of  one  calf  ’ ; and  the  legends  told  in  explanation  of  the  name  in 
TS.  vi.  1.36  and  MS.  ii.  5.4  support  that  understanding.  |_Cf.  Henry’s  translation, 
p.  208,  and  note,  p.  256.  J Pada  c is  redundant  in  this  verse,  as  are  also  46  c and  43  d ; 
the  Anukr.  heeds  none  of  these  cases. 

45.  Homage  be  to  thee,  O Narada;  [be]  the  cow  to  him  who  at  once 
knows  it.  Which  one  of  them  is  the  most  fearful,  not  having  given 
which,  one  would  perish.^ 

Ppp.  reads  in  a te  'stu,  and  in  b vaqd77t,  which  is  easier  (Ludwig  translates  |_as  if 
the  text  were  vaqahp).  In  d,  our  text  might  better  read  ddattvd. 

46.  She  that  is  vilipti,  O Brihaspati,  further  the  cow  that  has  given 
birth  to  [such]  a cow — of  that  one  a non-Brahman  who  should  hope  for 
prosperity  may  not  partake. 

Ppp.  reads  at  the  beginning  viluptuh  brhaspataye  yd  ca  si?-,  and  in  c again  (as  in 
vs.  44)  tdsdih. 

47.  Three  verily  are  the  kinds  of  cow : the  vilipti,  she  that  has  given 
birth  to  [such]  a cow,  the  [simple]  cow  \yai^d\ ; these  one  should  present 
to  the  priests  {brahman),  [then]  he  falls  not  under  the  wrath  of  Prajapati. 

Ppp.  once  more  reads  vilnptis  su-  in  b ; it  is  easier  to  conjecture  a meaning  for 
vilnpti  than  for  vilipti.  Most  of  our  sathhitd-xn^s,.  accent  s6  'ndv-  in  d;  our  text 
makes  the  necessary  correction  to  The  irregularities  of  b and  c are  unnoticed  in 
the  Anukr. ; |_or  rather,  it  lets  them  balance  each  the  other  J. 

48.  This,  O Brahmans,  is  your  oblation  — so,  when  asked  [therefor J, 
should  he  think,  if  they  should  ask  of  him  the  cow,  which  in  the  house  of 
him  who  has  not  given  her  is  fearful. 

49.  The  gods  talked  about  the  cow  in  wrath,  saying  : he  hath  not 
given  it  to  us  ; with  these  verses  (ix)  [they  talked  about]  Bheda ; there- 
fore indeed  he  perished. 


701 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-XU.  5 


Ppp.  reads  upa  for  pari  in  a,  and,  for  b,  sa  no  rajata  hedita  ; and  in  c it  rectifies 
the  meter  by  giving  bhedasya.  The  Anukr.  does  not  heed  the  deficiency  in  our  verse. 

50.  And  Bheda  gave  her  not,  when  asked  by  Indra  for  the  cow 
\ji>agd] ; for  that  offense  the  gods  cut  him  off  in  the  contest  for  supe- 
riority. 

Some  of  our  mss.  (Bp.E.D.K.)  read  etam  (unaccented)  in  a;  nearly  all  (not 
Bs.s.m.D.)  accent  agasd  'vr^can  in  d.  Ppp.  has  at  the  beginning  utai  'tarn  bh-  \ its 
second  half-verse  is  corrupt. 

51.  They  who,  wheedling,  advise  (I'ad)  to  the  non-giving  of  the  cow 
the  villains  fall  under  the  fury  of  Indra  through  ignorance. 

Ppp.  combines  in  a vaqdya  'da-,  and  in  c-d  jalma  "vrq-. 

52.  They  who,  leading  away  her  master,  then  say:  do  not  give  — 
they,  through  ignorance,  go  to  meet  the  hurled  missile  of  Rudra. 

Pari yanti  is  rendered  as  if  prati y-,  for  which  it  is  perhaps  a misreading.  Ppp.  reads 
cetasas  for  acittya.  Part  of  our  mss.  (Bp.R.K.)  leave  ahus  unaccented,  and  all  have 
te  instead  of  in  c. 

53.  If  as  offered  (Jiii)  and  If  as  unoffered  one  cooks  the  cow  \_va^d\  in 
private  (amd),  coming  into  collision  with  the  gods  accompanied  by  the 
Brahmans,  he  goes  supine  {jihmd)  out  of  the  world. 

All  the  samhita-m%s.  curiously  read  in  c sdbrahmandtm  (0.-ndm7i)  rtva  ; pada- 
text  has  sd°brdhmandn  : rtva.  (_For  ama,  cf.  vs.  38.  J 

|_Here  ends  the  fourth  anuvdka,  with  i hymn  and  53  verses.  The  quoted  Anukr. 
says  saptabhir  und  tu  '■'vaqdh,"  i.e.  ‘the  cows[-hymn]  is  a [sixty]  deficiently  seven. ’J 


5.  The  Brahman’s  cow. 

YAtharvdcdrya.*  — sapta  parydydh.  brahmagavTdcvatdhi\ 

[_Partly  metrical : vss.  15-17,  47-53,  55-70  are  so  reckoned  by  VV.  in  the  Pidex,  p.  6.J 
Found  also  in  the  main  in  Paipp.  xvi.,  but  in  the  central  parts  with  omissions  and  disorder 
of  which  the  details  are  not  given;  [_vss.  58,  60,  64-73  are  wantingj.  Not  quoted  at 
all  by  Vait.,  nor  probably  by  Kau^.,  since  ‘ the  two  Brahman-cow  hymns  ’ mentioned  in 
Kau^.  48.  13  are  doubtless  v.  18, 19  ; although  the  comm.  [_Darila  : cf.  Kegava,  p.  35i^°J 
declares  these  |_v.  18,  19J  to  constitute  one  of  the  ‘two,’  and  xii.  5 the  other.  *[_The 
Berlin  ms.  reads  prdguktarsibrahmagavidevatdh : so  also  SPP’s  citation,  Critical 
Notice,  p.  21.  This  seems  to  mean  that  Ka^yapa  is  the  rsi-,  h.  4 clearly  has  the  same 
“ deity  ” as  this. J 

Translated:  Muir,  i^.  288  (vss.  4-15);  Ludwig,  p.  529  (vss.  47-73);  Henry,  209, 
257  ; Griffith,  ii.  127. 

[Paryaya  I.  — sat.  i.  prdjdpatyd  'nustubh;  2.  bhurik  sdmny  anustubh ; j.  4-p.  svardd 
upiih  ; 4.  dsury  anustubh  ; y.  sdmni pankti.  |_For  6,  see  under  that  verse.  J] 

I.  By  toil,  by  penance  [is  she]  created,  acquired  by  brdJmian,  sup- 
ported {gritd)  on  righteousness. 


XU.  5- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


702 


All  our  samhiia-mss.  combine  vittd  rte.  The  appearance  of  meter  in  the  verse 
(8  + 8)  is  perhaps  not  accidental ; but  tliere  is  no  metrical  structure  elsewhere  in  the 
section. 

2.  Covered  with  truth,  enclosed  with  fortune,  enveloped  with  glory. 

Why  the  verse  is  called  sa?nm  rather  than  prdjapatya^  like  its  predecessor,  cannot 

be  told.  The  pada-itxi  does  not  divide  pravrtd,  although,  in  the  apparently  parallel 
case,  it  divides 

3.  Set  about  with  svadhd,  surrounded  with  faith,  guarded  by  conse- 
cration, standing  firm  in  the  offering,  the  world  her  post  (iiidhdnd). 

The pada-mss.  absurdly  write (instead  of  -/«).  The  metrical  descrip- 
tion of  the  Anukr.  is  not  less  absurd ; to  make  the  required  30  syllables,  we  have  to 
resolve  pdri-iidha. 

4.  Brdhman  her  guide,  the  Brahman  her  over-lord. 

Ppp.  combines  brdhmano  adh-.  The  d-  needs  to  be  restored  in  order  to  make  the 
13  syllables  required  by  the  definition  of  the  Anukr. 

5.  Of  the  Kshatriya  who  takes  to  himself  that  Brahman-cow,  who 
scathes  the  Brahman,  — 

6.  There  departs  the  happiness  (sunrtd),  the  heroism,  the  good  luck. 

[_The  London  Anukr.  text  reads  prathamd  bhau  prdjdpatyariustu  pakrdmatiti 

(vs.  6)  saiyena  (etc.,  vs.  2) ; may  be  the  pratika  of  vs.  6 is  misplaced  and  should  be 
put  before  \_ti\bhdu  (vs.  6 can  be  stretched  to  16  syllables),  or  else  the  definition  of  6 is 
fallen  out. J Ppp.  reads  punyalakpm. 

[Paryaya  II. — pahca.  7.  sdm/il  tristubh;  8,g.  drey  anustubh  {8.  bburij) ; 10.  usnih; 

L7-/0.  l-p. : see  under  vs.  1 1 ; J 11.  dret  niert  pauktiJ] 

7.  Both  force,  and  brilliancy,  and  power,  and  strength,  and  speech,  and 
sense  (indriyd),  and  fortune,  and  virtue  (dhdrnid), — 

8.  And  holiness  (brdhmati),  and  dominion  \_ksatrdm\,  and  kingdom, 
and  subjects  [vigas),  and  brightness  {tvisi),  and  glory,  and  honor,  and 
property,  — 

9.  And  life-time,  and  form,  and  name,  and  fame,  and  breath,  and  expi- 
ration, and  sight,  and  hearing,  — 

10.  And  milk,  and  sap,  and  food,  and  food-eating,  and  righteousness,  and 
truth,  and  sacrifice  {istd),  and  bestowal  {piirtd),  and  progeny,  and  cattle  : — 

1 1 . All  these  depart  from  the  Kshatriya  who  takes  to  himself  the 
Brahman-cow,  who  scathes  the  Brahman. 

Lit.  ‘all  these  of  the  K.,’  ‘that  belong  to  him.’  Ppp.  omits  vs.  10,  and  abbreviates 
vs.  9 to  dyu(  ca  qrotraih  ca,  and  vs.  1 1 to  tdni  sarvdiiy  apa  krdmauti  ksatriyasya. 
All  our  Jrtw/i//rt-mss.  read  in  vs.  i o ca  rtdm.  The  Anukr.  says  of  vss.  7-10,  etaq  catasrah 
punah  punah  padantarena  padabhydsad  ekapaddh  : |_that  is,  they  are  /p.  because 
repeatedly  or  in  each  case  the  groups  ending  with  ca  have  to  be  recited  with  a pada- 
interval,  i.e.  (as  Dr.  Ryder  suggests)  because  there  is  in  each  verse  no  main  cesuraj. 


703 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-Xll.  5 


[Paryaya  III.  — is.  virdd  visamd  gdyatri ; ij.  dsury  anustubh  ; 14,2b.  sdmny 

usnih  ; ij.  gdyatri;  16,  ij,  ig,  20.  prdjdpatyd  'nustubh  ; iS.  ydjusi  jagati ; 21,  2j. 

sdmny  anustubh  ; 22.  sdmni  brhati  ; 2j.  ydjusi  tristubh  ; 24.  dsuri gdyatri ; sy.  drey 

usnih.'\ 

12.  This  same  Brahman-cow  [is]  fearful,  having  deadly  poison,  witch- 
craft incarnate  {saksdt),  ktilbaja  when  covered. 

Kulbaja  occurs  only  here  and  in  vs.  53  below ; in  the  latter  verse,  Ppp.  reads  instead 
pulydjam. 

13.  In  her  are  all  terrible  things  and  all  deaths. 

14.  In  her  are  all  cruel  things,  all  men-killers  {pitntsavadhd). 

15.  This  Brahman-cow,  when  taken  to  oneself,  binds  the  Brahman- 
scather,  the  god-reviler,  in  the  shackle  of  death. 

Several  of  the  samhiid-mss.  (Bs.P.M.W.E.)  read  -gavy  ajdtyd-,  curiously  enough. 
All  our  mss.  have  pddv-,  and  one  or  two  -vtnq-  or  -7>in(-.  The  verse  admits  of  being  read 
as  a gdyatri,  probably  not  by  accident,  and  might  better  have  been  printed  as  such. 

16.  Verily  {In')  a hundred-killing  weapon  {ineni)  is  she;  verily  the 
destruction  of  the  Brahman-scather  is  she. 

17.  Therefore  indeed  is  the  cow  of  the  Brahmans  hard  to  be  dared 
against  by  one  who  understands  (yi-jnd). 

18.  [She  is]  a thunderbolt  when  running,  Vai^vanara  when  driven  up 
{tidvita). 

19.  A missile  when  extracting  {ui-khid)  her  hoofs,  the  great  god  when 
looking  away. 

20.  Keen-edged  {ksurdpavi)  when  looking ; when  bellowing,  she  thun- 
ders at  one. 

Bp.  reads  vasya-.  Vss.  19  and  20  were  perhaps  intended  as  metrical  (8  -1-8).  [As 
to  meni,  vs.  16,  cf.  Geldner,  F'estgruss  an  Bohllingk,  p.  32. J 

21.  Death  when  uttering  king;  the  formidable  god  when  slinging 
about  her  tail. 

All  the  samhitd-mss.  read  -tyiijgrd  [_K.  ug-\.  This  verse  also  has  16  syllables, 
divisible  into  8 -f  8,  but  evidently  only  by  accident. 

22.  Total  scathing  when  twisting  about  her  ears  ; \i\ng-ydkpna  when 
urinating. 

The  Anukr.  does  not  heed  that  the  verse  has  one  syllable  too  many  for  a regular 
sdsnnt  brhati. 

23.  A weapon  {meni)  when  being  milked ; headache  when  milked. 

24.  Debility  when  approaching  {upa-sthd) ; mutual  strife  when  felt  of. 

Pdrdmrstd  might  also  come  from  root  mrj  and  mean  ‘rubbed  off.’ 

25.  A shaft  when  her  mouth  is  being  fastened  up;  mishap  {rti)  when 
being  slain. 


XU.  5- 


BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA. 


704 


The  pada-itxi  has  api°nahydtnane,  and  two  or  three  of  our  jaw/«/Va-mss.  (P.M. 
O.p.m.K.R.)  retain  the  e before  rtir. 

26.  Deadly  poisonous  when  falling  down;  darkness  when  fallen  down. 

27.  Going  after  him,  the  Brahman-cow  exhausts  the  breaths  of  the 
Brahman-scather. 

[Paryaya  IV. — ekddaca.  2S.  dsurl gdyatrJ ; dsury  anustubk  ; go.  sdmny  anustubh  ; 

gi.  ydjusl  tristubh ; g2.  sdmnl  gdyatri ; gg,g4-  sdnini  brhati ; gg.  bhurik  sdmny 
anusHtbh  ; gb.  sdmny  usnih  ; g8.  pratisthd  gdyatri.~[ 

28.  [She  is]  hostility  when  being  cut  up,  the  eating  of  one’s  children 
when  being  shared  out. 

Two  of  the  pada-i&xts  (D.Kp.)  read  pdt'itramdyam.  It  is  so  difficult  in  most  mss. 
to  distinguish  dy  and^/z,  that  the  rtdiding  pdtiiragham  {zi.  pdutram  agkdm,  xii.  3.  14), 
which  Pet.  Lex.  conjectures  as  an  emendation,  might  possibly  be  intended  here. 

29.  A gods’  missile  when  being  taken,  failure  when  taken. 

The  participles,  especially  the  present  passive  ones,  in  these  verses,  are  very  much 
bungled  over  by  the  mss.  For  hriydmdnd  here  are  read  hriy-,  hriy-,  hry-,  kiy-\  and 
Bp.  has  rta  for  hria.  It  is  necessary  to  make  the  awkward  renderings  with  ‘ being,’ 
to  distinguish  present  participle  from  past.  The  definition  of  the  Anukr.  implies  the 
resolution  vi-rd-. 

30.  Evil  when  being  set  on,  harshness  when  being  set  down. 

31.  Poison  when  heating  {} pra-yas),  takmdn  when  heated. 

All  the  mss.  read  prdyasfd,  but  Bp.  has  pra°ydnchanti,  Bs.  -yachanti,  emended  to 
-yasy-,  P.M.W.  -ydsyahchanti  (M.  emended  to  -yasy-  |_?J). 

32.  Evil  (aghd)  when  being  cooked,  bad  dreaming  when  cooked. 

The  description  of  the  Anukr.  implies  the  resolution  -pni-am. 

33.  Uprooting  when  being  turned  about  (.^ pari-d-kf),  destruction  when 
turned  about. 

The  participles  are  rendered  according  to  the  Pet.  Lexx.  The  Anukr.  expects  us  to 
resolve  pari-a-  once,  but  not  both  times.  Bp.  reads  -akrlyd-. 

34.  Discord  by  smell ; pain  {^uc)  when  being  taken  up,  a poison-snake 
when  taken  up. 

The  pada-\.txt  leaves  both  participles  undivided,  as  prescribed  by  Prat.  iv.  62. 
‘ Taken  up,’  doubtless  in  preparation  for  being  served  up  as  food.  Bp.  reads  udhrtyd-. 

35.  Non-prosperity  when  being  served  up,  disaster  when  served  up. 

The  mss.  again  fluctuate  between  -hriyd-,  -hriyd-,  -ht'yd-,  and,  at  the  end,  between 

-hrtd,  -hatd  (P.M.p.m.W.),  and  -hiita  (D.).  The  Anukr.  notices  this  time  that  the 
verse  is  bhurij. 

36.  Carva  angered  when  being  dressed  (/ff),  (^imida  when  dressed. 

37.  Ruin  when  being  partaken  of,  perdition  when  partaken  of. 


70S 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-XU.  5 


38.  When  partaken  of,  the  Brahman-cow  cuts  off  the  Brahman- 
scather  from  the  world,  from  both  this  one  and  the  one  yonder. 

Bp.  appears  to  read  loka»,  and  M.R.T.  correspondingly  -an  ch-\  O.  LD.Kp.J  have 
-at  c/i- ; the  rest  -a  ch-,  which  means  -ac  c/t-,  since  ch  and  cch  are  equivalent  and  exchange- 
able. The  metrical  definition  of  the  Anukr.  is  ambiguous. 

[ParySya  V. — asta.  jg.  sdmm  pankti  ; 40.  ydjusy  anustubh  ; 41,46.  bhurik  sdmny  anu- 

stubh;  42.  dsurl  brhati ; 4j.  sdmni  brhati ; 44.  pipUikamadhyd  'nustubh  ; 4J.  drci 
brha/i.'\ 

39.  The  slaying  of  her  is  witchcraft,  her  cutting  up  (aqdsatia)  is  a 
weapon  {tncni),  the  contents  of  her  bowels  a secret  charm. 

All  of  these,  of  course,  understood  as  directed  against  the  offender.  Ppp.  combines 
iasyd  "han-. 

40.  [She  is]  homelessness  when  hidden  pari-hnu). 

The  Pet.  Lexx.  conjecture  pari-hnu  (not  found  elsewhere)  to  mean  ‘ disavow,  disown.’ 

41.  The  Brahman-cow,  having  become  the  flesh-eating  Agni,  entering 
into  the  Brahman-scather,  eats  him. 

42.  All  his  limbs,  joints,  roots,  she  cuts  off  (vraqc). 

43.  She  severs  {chid)  his  paternal  connection,  makes  perish  his 
maternal  connection. 

44.  All  the  marriages,  acquaintances  of  the  Brahman-scather  does  the 
Brahman-cow  scorch  {}api-ksd),  when  not  given  back  by  a Kshatriya. 

Some  of  our  mss.  (O.D.T.R.)  accent  -diydniana,  although  part  of  them  (O.T.R.) 
have  accented  -trlyena  'pun-.  The  description  of  the  passage  (7-t-6;8-t-  10  = 31)  by 
the  Anukr.  is  very  strange,  and  valueless. 

45.  Without  abode,  without  home,  without  progeny,  she  makes  him  ; 
he  becomes  without  succession  (.^)  ; he  is  destroyed  : — 

The  translation  of  aparaoparand  (so  the  pada-ttxi)  is  according  to  the  conjecture 
of  the  Pet.  Lexx.  The  metrical  definition  of  the  Anukr.  implies  reading  karoti  ap-. 

46.  Whatever  Kshatriya  takes  to  himself  the  cow  of  a Brahman  who 
knoweth  thus. 

[Paryaya  VI. — pahcadafa.  47,  49,  31-53,  57S<),  61  {?)■  prdjdpatyd  'nustubh;  48.  drsy 
anustubh ; 50.  sdmnT  brhati ; 34,  33.  prdjdpatyo  'pith ; 36.  dsuri  gdyatri ; bo. 
gdyatri.l 

47.  Quickly,  indeed,  at  his  killing  the  vultures  make  a din  {dilabd). 

Ppp.  reads  at  the  end  kurvatai  'lavam.  The  text  of  the  Anukr.  seems  defective 

here.  All  that  is  said  about  the  nine  verses  of  16  syllables  is  as  follows:  adya  skan- 
dhogrivis  tvayd  pramurnam  |_vs.  (si  \ prajdpatydnustnbhah.  All  the  verses  not  of  this 
measure  are  regularly  described.  Ludwig  translates  this  whole  section  [^and  the  nextj, 
p.  529. 

48.  Quickly,  indeed,  about  his  place  of  burning  dance  the  long-haired 
women,  beating  on  the  breast  with  the  hand,  making  an  evil  din. 


xii.  5-  BOOK  XII.  THE  ATHARVA-VEDA-SAMHITA.  706 

The  mss.  write  no  avasana-mark  between  the  two  halves  of  the  verse.  Ppp.  again 
reads  ailavam.  Prat.  iii.  92  notes  the  non-lingualization  of  nrt  after  pari.  [_Bloom- 
field  discusses  the  vs.,  AJP.  xi.  339  or  JAOS.  xv.,  p.  xlv.J 

49.  Quickly,  indeed,  in  his  abodes  do  the  wolves  make  a din. 

Ppp.  reads,  after  vastusu,  gaiiganam  kurvate  'pa  vrsdt. 

50.  Quickly,  indeed,  they  ask  about  him  : what  that  was,  is  this  now 
that } 

We  should  expect  rather  khh  tdd  asfji  |_instead  of  fdi  tdd  etc.J,  since  without  a 
question  there  is  no  good  reason  for  the  protracted  1.  Ludwig  translates  as  if  that  were 
the  reading.  O.D.R.  accent  asijd,  as  is  the  rule  in  the  Brahmanas.  Ppp.  reads,  after 
prchanti,  etad  asid  aiatk  nu  da. 

51.  Cut  thou,  cut  on,  cut  forth,  scorch,  burn  (^ksd). 

52.  O daughter  of  Ahgiras,  exhaust  thou  the  Brahman-scather,  that 
takes  to  himself  [the  cow]. 

Ppp.  reads  adadhatia7n. 

53.  For  thou  art  called  belonging  to  all  the  gods,  witchcraft,  ktdbaja 
when  covered. 

Cf.  vs.  1 2 above.  Ppp.  reads  (as  there  noted)  piilyajam. 

54.  Burning  {its),  consuming,  thunderbolt  of  the  brdhman. 

55.  Having  become  a keen-edged  death,  run  thou  out. 

Ppp.  reads  vibhdvasuh  instead  of  vi  dhava  tva?ns  the  latter  reading  probably 
carries  on  the  figure  implied  in  kpirapavi,  which  applies  especially  to  the  armed  wheels 
of  a battle-chariot. 

56.  Thou  takest  to  thyself  the  honor  of  the  scathers,  their  sacrifice 
and  bestowal,  their  expectations. 

Istdm  piirtdth  ca ; i.e.,  as  later,  the  fruits  of  these  good  works.  The  Anukr.  would 
have  done  much  better  to  accept  the  resolution  ca  dq-,  and  reckon  the  verse  as  16 
syllables. 

57.  Taking  to  thyself  what  is  scathed  for  him  who  is  scathed,  thou 
presentest  [it  to  him]  in  yonder  world. 

58.  O inviolable  one,  become  thou  the  guide  of  the  Brahman  out  of 
imprecation.^ 

The  translation  implies  emendation  of  abhiqasiyd  to  -tydh.  The  verse  is  wanting 
in  Ppp. 

59.  Become  thou  a weapon  {vtcni),  a shaft ; become  thou  deadly 
poisonous  from  evil  {aghd). 

60.  O inviolable  one,  smite  forth  the  head  of  the  Brahman-scather  that 
has  committed  offense,  of  the  god-reviler,  the  ungenerous. 

This  verse  also  is  wanting  in  Ppp.  [_Padas  b,  c recur  below,  vs.  65. J 


707 


TRANSLATION  AND  NOTES.  BOOK  XII. 


-xii.  5 


61.  Let  Agni  burn  the  malevolent  one,  slaughtered,  crushed  {mrd)  by 
thee. 

Ppp.  reads  iaya  pravrkno  rucitam  agnir  dahatu  duskrtam. 

[ParySya  VII.  — dvddafakah.  62-64,66,68-^0.  prdjdpatyS  ' ni4stubh  ; 6y.  gdyatrJ ; 67.  prd- 
jdpatyd  gdyatri ; 71.  dsurl pankti ; 72.  prdjdpatyd  tristubh  ; 7j.  dsury  usnihi\ 

62.  Cut  (vragc)  thou,  cut  off,  cut  up ; burn  thou,  burn  off,  burn  up. 

63.  The  Brahman-scather,  O divine  inviolable  one,  do  thou  burn  up  all 
the  way  from  the  root. 

Or  ‘to  the  root.’  Bs.P.M.  read  muldn.  In  Ppp.,  |_vss.  62-63  somewhat  altered 
andj  the  remaining  vss.  are  wanting. 

64.  That  he  may  go  from  Yama’s  seat  to  evil  worlds,  to  the  distances. 

65.  So  do  thou,  O divine  inviolable  one,  of  the  Brahman-scather  that 
has  committed  offense,  of  the  god-reviler,  the  ungenerous,  — 

66.  With  a thunderbolt  hundred-jointed,  sharp,  razor-pronged,  — 

67.  Smite  forth  the  shoulder-bones,  forth  the  head. 

68.  His  hairs  {Ionian)  do  thou  cut  up  {sant-chid) ) his  skin  strip  off;  — 

69.  His  flesh  cut  in  pieces  ; his  sinews  wrench  off ; — 

70.  His  bones  distress  {ptd) ; his  marrow  smite  out ; — 

71.  All  his  limbs,  [his]  joints  unloosen. 

72.  Let  the  flesh-eating  Agni  thrust  him  from  the  earth,  burn  (uf)  up ; 
let  Vayu  [do  so]  from  the  atmosphere,  the  great  expanse  (yarimdn) ; — 

73.  Let  the  sun  thrust  him  forth  from  the  sky,  burn  him  down. 

The  Anukr.  accepts  the  resolution  ni  osatu. 

LThe  quotations  from  the  Old  Anukr.  for  the  seven  parydyas  may  here  be  given 
together:  vacandni  ca  sat ; W.panca;  III.  soda  fay  W’.ekadaqay  V.astacay  VI. 

brahmagavyam  pahcadaqa;  \TI.  tasmad  dvddaqakah  parah.  The  sum  is  73.  — As 
is  readily  seen,  these  quotations  together  make  an  anustubh  qloka y and  they  are  printed 
in  metrical  form  by  SPP.,  vol.  i.,  p.  21  (Critical  Notice).  For  vacandni,  see  above, 
P-  472.J 

|_Here  ends  the  fifth  anuvdka,  with  i hymn  (or  7 parydyas)  and  73  vacanas  or 
vacana-avasdnarcas  .\ 

[By  some  mss.  the  book  is  summed  up  as  of  4 artha-siiktas  [their  vss.  number  231] 
and  7 parydya-siiktas  [73  “verses”],  or  as  of  “ 1 1 suktas  of  both  kinds,”  with  a total 
of  304  verses.  J 

[The  twenty-seventh  ends  here.J 


Book  XIII. 


[Hymns  to  the  Ruddy  Sun  or  Rohita.  J 


LWe  come  now  to  the  third  grand  division  of  the  text,  books 
xiii.-xviii.  In  the  first  division  (books  i.-vii.)  we  had  the  short 
hymns  of  miscellaneous  subjects,  and  in  the  second  (books  viii.- 

xii. )  we  had  the  long  hymns  of  miscellaneous  subjects.  In  the 
third,  the  principle  governing  the  arrangement  and  division  of  the 
material  is  in  the  main  clearly  that  of  unity  of  subject  (compare 
the  General  Introduction  and  the  Table  of  Contents):  thus  book 

xiii.  consists  of  hymns  to  the  Ruddy  Sun  or  Rohita ; xiv.  consists 
of  wedding  verses;  xv.  is  the  book  about  the  Vratya;  and  xviii. 
consists  of  hymns  for  the  dead.  Accordingly,  it  is  perhaps 
worthy  of  note  that  the  Old  AnukramanI  does  not  describe  the 
length  of  any  hymn  in  book  xiii.  by  reference  to  a certain  length 
assumed  as  a norm.  The  whole  book  has  been  translated  by 
Victor  Henry,  Les  hymnes  Rohitas.  Livre  XIII  de  VAtharva- 
v'eda  traduit  et  commente,  Paris,  1891.  Henry’s  work  was  made 
the  subject  of  a detailed  review  by  Bloomfield  in  the  American 
Journal  of  Philology  (xii.  429-443)  for  1891.  Then,  at  Paris  in 
1892,  appeared  Le  my  the  de  Rohita,  traduction  raisonnee  du  lye 
livre  de  I A tharva-veda,  by  Paul  Regnaud.  As  appears  below, 
Ludwig’s  translation  covers  the  first  three  of  the  four  hymns  of 
the  book;  Deussen’s,  the  first  and  third;  and  Bloomfield’s,  the 
first.  For  books  xii.-xvi.  inclusive,  the  bhdsya  is  wanting.J 

LParyaya-hymns : for  detaijs  respecting  them,  see  pages  471-2. 
The  fourth  or  last  hymn  of  this  book  is  a parydya-sukta  with  6 
parydyas.  For  the  discrepancy  of  numeration  as  between  the 
two  editions,  see  page  611.J 


[The  anuvdka-6.W\s,\o\\  of  the  book  is  into  four  anuvdkas  of  one  hymn  each,  and  is 
thus  (like  the  atiuvaka-A\\\s\oTi  of  book  xii.)  coincident  with  the  hymn-division.  A con- 
spectus for  book  xiii.  follows  : 


Anuvakas  i 

Hymns  l 

Verses  6o 

Decad-division  6 tens 


2 3 4 

2 3 4 

46  26  s6ir 


4 tens  *f  6 a tens  + 6 

708 


t P 


709 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


xiii.  I 

Here  Ti  mean.s  “paragraph  of  a paryaya"  (such  as  is  numbered  as  a “verse”  in  the 
Berlin  edition)  and  i>  means  ^'paryaya."  Of  the  “ decads,”  annvakas  i,  2,  and  3 con- 
tain respectively  6,  5,  and  3 (in  all,  14  “decads”);  while  anuvaka  4 has  6 parydyas. 
The  sum  is  14  “ decad  and  6 parydya-suktas  or  20  suktas  (cf.  p.  737). J 


I.  To  Rohita  (the  sun,  as  ruddy  one). 

\_Brahman. — ddhydtmam  ; rohitddityadevatyam  (j.  nidrutl ; 28-jr.  dgneyyah  ; jr.  bahudevatyd'). 
trdistubham  : 12,  jj.  jagaii  (/j.  atijdgatagarbhd')  ; 8.  bhurij ; [/6.  ij.  y-p. 

kakummatl  jagati  ; jj.  atifdkvaragarbhd  ' tijagati*  ; 14.  jp.  puraAparafdkvard  vipa- 
rltapddalaksmyd  pankti ; i8,  ig.  yp.  kakummaty  atijagatj  (/(?.  parafdkvard  bhurij; 

ig.  pardtijdgatd)  ; 21.  drsi  nicrd  gdyatri ; 22,  2J,  2y.  prdkrtd  ; 26.  virdt  parosnih  ; 28-yo 
(28.  bhurij),  j2,yg,  40,  4y-yo  and  y/-y6  [and  yj-yS).  anustubh  (y2,yy.  pathydpaiikti ; 
yy.  kakummatl  brhatigarbhd ; yy.  kakummati)  t ; yi.yp.  kakummatl  fdkvaragarbhd  jagati ; 
yy.  uparistddbrhati ; j6.  nicrn  mahdbrhati ; yy.  paracdkvard  virdd  atijagati ; 42.  virdd 
jagati;  4y.  virdn  mahdbrhati ; 44.  parosnih  ; yg,bo.  gdyatrii\ 

Found  also  in  Paipp.  xviii.  |_with  vs.  30  after  31  ; vss.  56-57,  59-60  are  lacking; 
vs.  58  is  lacking  in  Paipp.  xviii.,  but  is  found  in  Paipp.  xx.J.  A number  of  the  verses 
are  used  in  various  parts  of  Kaug.,  and  several  (four)  in  Vait.  *|_So  the  Berlin  ms. 
(against  jagati  of  the  London  ms.)  : and  atijagati  more  nearly  fits  the  vs.J 
Anukr.  text  looks  as  if  in  disorder:  it  seems  as  \lyam  vdta  (vs.  51)  iti  sad  anustubhah 
ought  to  refer  to  the  6 vss.  51,  53-54,  56-58. J 

Translated;  Muir,  v.  395  (parts)  ; Ludwig,  p.  536;  Scherman,  p.  73  (parts)  ; Henrj-, 
I,  21  ; Deussen,  Geschichte,  i.  i.  218  (cf.  his  introduction,  p.  212  ff.)  ; Griffith,  ii.  133; 
Bloomfield,  207,  661.  — Furthermore,  Bloomfield,  in  his  review  (AJP.  xii.  429-443)  of 
Henry,  discusses  a considerable  number  of  passages  from  this  hymn.  These  discus- 
sions will  be  briefly  cited  by  reference  to  “ AJP.  xii.”  He  considers  that  the  hymn  is 
secondarily  “ an  allegorical  exaltation  of  a king  and  his  queen.” 

1.  Rise  up,  O powerful  one  {'ivdjin)  that  [art]  within  the  waters, 
enter  into  this  kingdom  [that  is]  full  of  pleasantness  ; the  ruddy  one 
(rohita)  that  generated  this  all  — let  him  bear  thee,  well-borne,  unto 
kingdom. 

Rohita  is  evidently  a name  or  form  of  the  sun ; and  the  vdjin  (Henry,  ‘ conqueror 
of  booty  ’)  addressed  is  also  the  sun.  The  verse  [_with  faulty  accentsj  is  found  also  in 
TB.  (ii.  5.  2‘),  which  reads  [_asi  after  yd  in  aj,  a viga  in  b,  and,  for  d.  sd  no  rdstresu 
stidhitam  dadhatu,  which  seems  better,  as  removing  the  difficulty  of  the  sun  establishing 
the  sun.  Ppp.  reads  viqvabhrtam  for  viqvam  idam  in  c ; and  it  h.z.% pipartu  for  bibhartu 
at  the  end;  |_we  had  the  converse  at  xi.  5.  4J.  The  resolution  ud-a-ihi  is  required  to 
fill  out  the  meter  of  a.  All  the  four  hymns  of  the  book  (under  the  name  rohitds)  are 
prescribed  in  Kau^.  99.  4 to  be  used  in  case  of  a darkening  (eclipse)  of  the  sun.  The 
first  half-verse  is,  according  to  Kaug.  49.  18,  to  be  used  in  the  witchcraft  ceremony  of 
the  ‘ water-thunderbolts  ’ (see  x.  5)  ‘ when  the  boat  sinks.’  (_Cf.  AJP.  xii.  431.J 

2.  Up  hath  arisen  the  power  (ivdja)  that  is  within  the  waters;  mount 
(a-ruh)  thou  the  clans  ijviq)  that  are  sprung  from  thee  (tvddyoni) ; assum- 
ing (dhd)  the  soma,  the  waters,  the  herbs,  the  kine,  make  thou  the  four- 
footed,  the  two-footed  ones  to  enter  here. 


Xlll.  I- 


BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA. 


710 


In  b begins  the  play  of  words  upon  the  root  ruh  ‘ ascend,  mount,  grow,’  and  its  com- 
pounds and  derivatives ; this  play  is  suggested  by  the  at  least  apparent  relationship 
between  ruh  and  rohita,  |_and  is  found  with  considerable  elaboration  throughoutj  these 
hymns.  Here  it  doubtless  signifies  ‘ have  supremacy  over.’  Ppp.  combines  in  b vi^a 
"roha,  in  c dadhana  'po  ^sadh-,  and  in  d dvipada  "veq- ; and  this  last  we  have  to  accept 
in  order  to  make  a tristubh  pada.  In  a the  resolution  of  a agan,  and  in  b that  of 
tudd-,  make  the  meter  right.  The  Anukr.  takes  no  notice  of  any  irregularity  in  the 
verse. 

3.  Do  ye  [who  are]  formidable,  O Maruts,  sons  of  the  spotted  mother, 
with  Indra  as  ally,  slaughter  our  foes  ; the  ruddy  one  shall  listen  to  you, 
ye  liberal  ones  (sjiddnu),  ye  thrice  seven  Maruts  that  enjoy  sweets 
together. 

The  first  half-verse  occurred  above  as  v.  21.  1 1 a,  b.  We  can  hardly  help  emending 
trisaptdso  to  trhaptaso.  Ppp.  reads  instead  trisapta.  The  verse  is  found  also  in 
TB.  (ii.  5.  23),  which  reads  in  a ugrd  (which  is  better),  in  b saytija  prd  nitha  (corrupt), 
in  c aqrnod  abhidyavah,  and  in  d (with  the  desired  accent)  trisaptdso.  The  verse  lacks 
a syllable  (in  b)  of  being  a proper  jagati. 

4.  The  ruddy  one  ascended  (ruJi),  mounted  the  ascents  {rtili)  ; [he,]  the 
embryo  of  the  wives,  [mounted]  the  lap  of  births ; him,  taken  hold  of  by 
them  (f.),  the  six  wide  [spaces]  discovered ; seeing  in  advance  the  track, 
he  hath  brought  (a-hr)  hither  the  kingdom. 

The  verse  is  found  also  in  TB.  (ii.  5.  2*),  which  reads  in  a (much  better)  rdham- 
roham  (for  ruho  ruroha'),  at  the  beginning  of  \>  prajabhir  vfddhim,  and  in  c sdthrabdho 
avidat.  Such  variations  are  of  interest  especially  as  showing  how  little  connected  sense 
was  recognized  in  these  verses  by  those  who  established  the  texts.  This  verse  has  no 
right  to  the  name  of  jagati,  since  all  its  padas  have  a trochaic  close ; the  two  redundant 
syllables  in  a and  c are  removed  by  the  TB.  readings.  |_For  ahdh,  see  Prat.  ii.  46.  J 
|_With  regard  to  the  transition-sound  between  -dan  and  sdd,  see  Prat.  ii.  9,  note.J 

5.  The  ruddy  one  hath  brought  hither  thy  kingdom  ; the  scorners 
have  scattered;  fearlessness  hath  become  thine;  unto  thee,  being  such, 
let  heaven-and-earth,  by  the  revdtis,  yield  iduh)  here  thy  desire  by  the 
gdkvaris. 

Our  mss.  are  divided  in  d between  duhatham  and  -tarn : the  majority  give  -thdm 
(so  Bs.s.m.Bp.O.D.R.T.K.) ; while  P.M.W.E.p.m.  have  -tdm\  |_and  so  has  Ppp.J. 
Kp.  reads  dsthat  in  b,  the  other  pada-vs\%s.  -an ; if  -at  is  accepted,  it  will  mean  ‘ he  has 
scattered  the  scorners’;  the  form  may  best  be  viewed,  probably,  as  coming  from  sthd, 
like  adat  from  dd  and  ddhat  from  dhd  ^see  Skt.  Gram.  § 847  J ; a root  asth  is  extremely 
improbable  ; l_it  is  discussed  at  AJP.  xii.439  IF.  v.  388,  where  references  to  previous 
discussions  are  given;  to  these  add  KZ.  xxxii.435  ; cf.  also  note  to  vii.  76.3  above  J. 
The  verse  occurs  also  in  TB.  (ii.  5.  2'),  which  has  very  different  readings:  ahdrsld 
rdstrdm  ihd  rdhito  mrdho  vy  dsthad  dbhayam  no  astu  : asmdbhyam  dydvdprthivi 
^dkvartbhl  rdstrdm  duhdthdm  ihd  revdtlbhih.  The  verse  is  no  jagati;  by  the  frequent 
and  permissible  contraction  to  -prthvl  in  c it  becomes  a fairly  good  tristubh  (badly  con- 
structed in  a).  It  is  reckoned  as  belonging  to  the  abhaya  gana  : see  note  to  Kauq.  16.  8. 
[_Ppp.,  like  TB.,  puts  mrdho  before  vy  d-  in  b.J  |_For  v.ss.  4-5,  see  AJP.  xii.  432. J 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


711 


-xiii.  I 


6.  The  ruddy  one  generated  heaven-and-earth  ; there  the  most  exalted 
one  stretched  the  line  {tantn) ; there  was  supported  {^ri)  the  one-footed 
goat  {^ajct) ; by  strength  he  made  firm  {dr/i)  heaven-and-earth. 

Ppp.  reads  in  c ekapad yo.  The  verse  occurs  in  TB.  (ii.  5.  23),  with  only  slight 
variants : tdsmin  for  tdtra  in  b and  c,  and  ekapdt  in  c.  |_Cf.  AJP.  xii.  443. J 

7.  The  ruddy  one  made  firm  heaven-and-earth  ; by  him  was  estab- 
lished the  sky  (svar),  by  him  the  firmament  (tidka) ; by  him  the  atmos- 
phere, the  spaces  (rajas)  were  measured  out ; by  him  the  gods  discovered 
immortality  (amrta). 

The  verse  is  found  in  TB.  (ib.),  the  second  half-verse  reading  quite  differently : sd 
antdrikse  rdjaso  vimanas  iena  devah  stivar  dnv  avindan.  Ppp.  combines  and  reads 
in  d devd  'mrtatvam. 

8.  The  ruddy  one  examined  (vi-mr()  the  all-formed,  collecting  to  him- 
self the  fore-ascents  and  the  ascents  ; having  ascended  the  sky  with  great 
greatness,  let  him  anoint  (sam-anj)  thy  kingdom  with  milk,  with  ghee. 

The  TB.  version  (ii.  5.  2^)  has,  for  a,  vi  tnamar<^a  rdhito  vi^vdriipah ; in  b,  sama- 
cakrandh ; in  c,  gatvaya  (for  rudhva  [^improving  the  meter  J)  ; ford,  vl  no  rdstrdm 
unattu  pdyasa  svina.  Ppp.  combines  in  a -to  and  reads  in  b samdkrnvdnas. 

9.  What  ascents,  fore-ascents  thou  hast,  what  on-ascents  (dnih)  thou 
hast,  with  which  thou  fillest  the  sky,  the  atmosphere,  with  the  brdhnati, 
with  the  milk  of  them  increasing,  do  thou  watch  over  the  people  (yij)  in 
the  kingdom  of  the  ruddy  one. 

Though  the  first  three  padas  count  1 2 syllables  each,  only  a is  jagatl  in  structure. 
With  a,  b compare  xviii.  2.  9 a,  b.  |_For  vss.  8-9,  see  AJP.  xii.  433. J 

10.  What  clans  (vtg)  of  thine  came  into  being  out  of  ardor  (tdpas), 
those  have  come  hither  after  the  young  (vatsd),  the  gdyatri;  let  them 
enter  (d-vij)  into  thee  with  propitious  mind ; let  the  ruddy  young  with  its 
mother  go  against  [them]. 

Or  (in  a)  ‘what  clans  came  into  being  out  of  thy  heat.’  In  b,  the  pada-iQxi  has 
ihd  : a : aguh.  In  d,  sdmmdtd  means  more  probably  ‘having  a common  mother,’  but 
the  sense  is  too  obscure  to  allow  of  much  confidence  in  any  translation.  The  TB.  ver- 
sion (ii.  5.  2*)  reads  in  a tdpasd  (better)  ; for  b,  gdyatrdm  vatsdm  amt  tas  ta  a 'guh  j 
in  c,  mdhasa  svena ; in  putro  (for  vatsd).  The  Anukr.  does  not  heed  that  the  last 
pada  is  jagati.  Ppp.  combines  in  d vatso  'bhy. 

11.  The  ruddy  one  hath  stood  aloft  upon  the  firmament  (ndka),  gen- 
erating all  forms,  [he,]  young,  poet ; Agni  shineth  forth  with  keen  light ; 
in  the  third  space  (rdjas)  he  hath  done  dear  things. 

Ppp.  reads  bhdsi  in  c.  The  Anukr.  again  passes  without  notice  the  jagati  pada  b. 
|_W.  suggests  by  interlineation  as  alternative,  ‘ hath  made  for  himself  dear  forms.’ J 

12.  The  thousand-horned  bull  Jatavedas,  offered  to  with  ghee,  soma- 
backed,  having  good  heroes  — let  him  not  abandon  me;  let  me  not,  a 


BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA. 


712 


xiii.  I- 

suppliant,  abandon  thee  * ; assign  thou  to  me  both  prosperity  in  kine  and 
prosperity  in  heroes. 

The  verse  is  found  also  in  TB.  (iii.  7.  27),  K.  (xxxv.  1 8),  and  Ap.  [_ix.  3.  i J.  TB.  (with 
which  Ap.  |_substantiallyj  agrees  throughout)  has,  for  b,  stdmaprstho  ghridvant  suprd- 
tikah;  and,  for  c,  d,  ma  710  hdsi/t  77ietthitd  tiet  tva  jdha/zia  goposdth  no  vlraposd/h  ca 
yaccha.  Ppp.  reads  in  b ghrtdhutis  so-.  The  irregular  verse  (12+11:  12+12,  but 
with  tristubh  cadences  throughout)  is  very  ill  described  by  the  Anukr.  as  simply  a 
jagati.  *|_A11  the  translators,  with  W.,  seem  to  overlook  the  accent  of  jdhafti : net 
can  hardly  mean  aught  else  than  ‘ lest.’J 

13.  The  ruddy  one  is  generator  and  mouth  of  the  sacrifice  ; to  the  ruddy 
one  I make  oblation  with  speech,  with  hearing,  with  mind ; to  the  ruddy 
one  go  the  gods  with  favoring  mind  ; let  him  cause  me  to  ascend  with 
ascensions  {roJia)  of  meeting  {sdniitya). 

The y5(7(/(Z-texts  read  blunderingly  in  d sdTnoitydi  (instead  of  -ydUi).  Henry  emends 
to  sa77iitydi  ‘ in  order  to  union  with  him  ’ ; but  sd/m'ti  has  the  well-established  sense  of 
‘ meeting,  gathering,  assembly  ’ ; hence  Ludwig  (for  rohdih  j-)  ‘ with  abundant  success 
in  the  sa7/iiti.'  |_See  AJP.  xii.  434. J Ppp-  reads  at  the  end  rohaydti.  The  verse  is 
kindred  with  ii.  35.  5 in  general  expression.  Its  metrical  structure  (12+15:13  + 11 
= 5 1 ) is  wholly  irregular ; the  definition  of  the  Anukr.  |_52  syllablesj  [_nearlyj  fits  it 
mechanically. 

14.  The  ruddy  one  disposed  the  sacrifice  for  Vi^vakarman  ; therefrom 
have  these  brilliancies  come  unto  me ; may  I speak  thy  navel  (tidbJii) 
upon  the  range  (iftajtndn)  of  existence. 

The  last  pada  is  repeated  below  as  vs.  37  d.  Ppp.  reads  in  a vi  eiadhdt.  The  met- 
rical definition  implies  the  resolution  vi  ad-.,  and  two  resolutions  in  b (-rf  tipa  and  7nd 
un-,  doubtless),  to  make  2t.  paiikti  (14+12:14  = 40). 

15.  Unto  thee  ascended  brhati  and palikti,  unto  [thee],  O Jatavedas, 
kakubh  with  honor ; unto  thee  ascended  the  npiihd  syllable,  the  vdsat- 
utterance ; unto  thee  ascended  the  ruddy  one  along  with  seed. 

Or  upiihdoaksardh  (so  p.)  is,  in  spite  of  its  accent,  an  adjective  to  vasatkdrah  (so 
Henry).  Read  in  a brhaty  kid;  though  all  our  mss.  except  l_O.J  K.  happen  to  agree  here 
in  lengthening  the  k.  Saha  at  the  end  is,  of  course,  a misprint  for  sahd.  Ppp.  reads 
at  for  uta  in  a,  and  vi(;vavedah  in  b.  [The  Anukr.  appears  to  count  the  syllables  as 
II  +10:  13+  i3=47.J  The  metrical  irregularities  in  this  book  exceed  the  ordinary 
measure.  [_For  vss.  15,  17-20,  cf.  AJP.  xii.  434. J 

16.  This  one  clothes  himself  in  the  embryo  (womb.?)  of  the  earth  ; this 
one  clothes  himself  in  the  sky,  the  atmosphere;  this  one,  on  the  summit 
of  the  reddish  one,  has  penetrated  the  heaven  {svdr),  the  worlds. 

Ppp.  reads  vistapas  sv-  in  c-d,  and  sa//i  dnaqe  in  d.  The  verse  (9  + 9 : 8 + 8 = 34) 
seems  to  be  overlooked  in  the  Anukr.,  or  its  definition  has  dropped  out  of  the  mss. 
Verses  16-20  are  prescribed  in  Kau9.  54.  10  to  accompany,  in  the  ^gt?</rt//rt-ceremony, 
the  dressing  of  the  child  in  a new  garment.  They  are  much  better  suited  to  that  use 
than  to  their  surroundings  here. 


713 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xm.  I 


17.  O lord  of  speech,  [be]  earth  pleasant  to  us;  [be]  the  lair  {yoni) 
pleasant,  [be]  our  couch  very  propitious;  just  here  be  breath  in  our 
companionship  ; thee  here,  O most  exalted  one,  let  Agni  surround  with 
life-time,  with  honor. 

Henry  understands  sakhye  z.%  dat.  of  sdkhi,  against  the  accent.  The  Anukr.  appar- 
ently views  the  verse  as  |_to  -f  10  ; 10  -(-  12  + 6 = 48J.  The  verse  (with  the  two  follow- 
ing.?) is  included  among  the  vdcaspatilingasy  used  in  Kauq.41.  15  in  a ceremony  for 
good  luck.  Ppp.  reads  at  the  end  -sthi pary  aham  varcasd  dadhanii. 

18.  O lord  of  speech,  the  five  seasons  that  are  ours,  that  came  forth 
into  being  as  Vi^vakarman’s  — just  here  be  breath  in  our  companion- 
ship ; thee  here,  O most  exalted  one,  let  the  ruddy  one  surround  with 
life-time,  with  honor. 

The  mss.  read  in  & yd  ttau  (but  I.R._>'iI  nau  \_ydndu\)  ; [_SPP’s  text  and  most  of  his 
authorities  havej/  ttau;  but  two  have yd/idUjj  the  edition  makes  the  apparently  neces- 
sary correction  to  yd  no.  [^The  Anukr.  seems  to  scan  as  1 1 -f  12  : 10  -t-  14  -I-  6 = 53.J 
Ppp.  omits  ndu  (or  no')  in  a,  and  sam-  in  b,  and  ay  usd  near  the  end. 

19.  O lord  of  speech,  [generate]  well-willing  and  mind  ; generate  kine 
in  our  stall  {gost/id),  progeny  in  our  wombs  {yoni) ; just  here  be  breath 
in  our  companionship ; thee  here,  O most  exalted  one,  I surround  with 
life-time,  with  honor. 

Ppp.  reads  in  b prajdm,  and  in  d avahaih  (for  aham),  omitting,  as  before,  dyusd, 
|_and  having  again  dadhdtu  at  the  end,  repeated  unintelligently  from  the  precedingj. 

20.  May  Savitar,  god  Agni,  surround  thee  [with  honor] ; with  honor 
may  Mitra-and-Varuna  deck  (abhi\-\-  d/ia\)  thee  ; striding  down  all  niggards 
come  thou  ; thou  hast  made  this  kingdom  full  of  pleasantness. 

The  shift  from  pari  in  a to  abhi  in  b makes  a mixed  and  difficult  construction. 
Ppp.  combines  devo  'gnir  in  a and  sarvd  ’rdiir  in  c,  and  reads  (better)  krnuhi 
in  d. 

21.  Thou  whom  the  spotted  one  (f.),  the  side-horse,  draws  {yah)  in  the 
chariot,  O ruddy  one,  thou  goest  with  brightness  (^libh),  making  flow  the 
waters. 

This  verse  corresponds  to  RV.  viii.  7.  28,  which,  however,  has  considerable  variants  ; 
for  a,  ydd  esam  pfsaii  (p.  -iih)  rathe ; in  b,  rohitahj  in  c,  yanti  qubhra  (p.  -rah). 
As  is  usual  in  such  cases,  some  of  our  mss.  read  pfstis  in  b,  and  rndn  in  c.  And  most 
read  rohitah  |_unaccented  J at  end  of  b (only  Bs.R.K.  -ta),  as  if  under  influence  of  the 
RV.  version.  |_SPP.  adopts  in  his  text  rohita,  but  reports  six  of  his  mss.  as  giving 
rohitah,  without  accent. J Ppp.  adds  at  the  end  iene  'math  brahmanaspate  ruham 
rohayo  'ttamam.  The  verse  is  quoted  in  a ceremony  for  prosperity  by  Kaug.  (24.  42), 
which  volunteers  the  added  explanation  dyduh  prsaty  ddityo  rohitah;  and  it  is  also 
included  among  the  pustika  mantras:  see  note  to  Kauq.  19.  i.  Kaug.  24.43  states 
further  that  a spotted  cow  is  given  (as  sacrificial  fee)  ; and  the  comm,  appears  to  direct 
that  vss.  21-26  accompany  the  gift. 


xm.  I- 


BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA. 


714 


2 2.  She  that  is  ruddy  {rohint)  is  submissive  to  the  ruddy  one,  being 
liberal  (suri),  of  beautiful  color,  vast  (brhati),  very  splendid ; by  her  may 
we  conquer  booty  (}vdjan)  of  all  forms;  by  her  may  we  overcome  all 
fighters. 

Rohint,  doubtless  the  dawn.  Our  pada-mss.  read  in  c -rupam,  by  a blundering 
misapprehension  of  the  assimilated  nasal  in  the  combination  -pah  ja-  [_Prat.  ii.  iij. 
M.p.m.  |_and  SPP’s  C.J  read  at  end  syatna;  the  passage  is  quoted  as  an  instance  of  sy- 
in  the  comm,  to  Prat.  ii.  107.  Ppp.  reads  stiryas  suv-  in  b,  and  combines  prtana  'bhi 
in  d.  In  the  Anukr.  (by  an  exceptional  usage  hardly  met  with  elsewhere)  this  verse 
and  the  next,  and  a little  later  vs.  27,  are  specified  as  prakrta  |_mss.  prakrta\ ; i.e.,  as 
following  the  established  norm  of  the  hymn,  which  is  tristubh. 

23.  Here  the  seat  (sddas),  she  that  is  ruddy,  of  the  ruddy  one ; yonder 
the  road  by  which  the  spotted  one  (f.)  goes  ; her  the  Gandharvas,  the 
Kagyapas,  lead  up ; her  the  poets  defend  unremittingly. 

All  the  mss.  except  O.D.  (and  these  differ  perhaps  only  by  accident)  read  in  cgan- 
dharvah,  as  if  vocative. 

24.  The  sun’s  yellow  (Jidri)  bright  {keimndni)  horses,  immortal,  con- 
stantly draw  the  easy-running  chariot ; the  ghee-drinking  ruddy  one, 
shining  (bhrdj),  the  god,  entered  the  spotted  sky. 

Bs.E.  combine  in  b amrias  su-.  The  Anukr.  does  not  heed  the  jagati  pada  b. 

25.  The  ruddy  one,  the  sharp-horned  bull,  who  encompassed  Agni, 
the  sun,  who  props  asunder  (vi-stabh)  the  earth  and  the  heaven  — out  of 
him  do  the  gods  create  creations. 

Ppp.  begins  with  ay  ant  roh-.  The  curious  reading  of  O.  in  c,  stab-h-ndti  (the  b and 
h two  different  letters),  was  noted  above,  under  xii.  4.  4.  [_“  Encompassed  ” ; Bloom- 

field, “became  superior  to,”  AJP.  xii.  443.J  Kau9.  18.  25  gives  the  verse,  in  company 
with  several  others,  as  to  be  used  in  the  so-called  citrdkarman  (ceremony  concerning 
the  asterism  citra)  to  accompany  the  partaking  of  a milk  rice-dish ; and  the  Paddhati 
includes  both  it  and  the  following  verse  in  the  salila  gana. 

26.  The  ruddy  one  mounted  the  sky,  out  of  the  great  sea  (arnavd)  ; 
the  ruddy  one  ascended  all  ascents. 

That  the  verse  is  reckoned  as  belonging  to  the  salila  gana  was  noted  under  the 
preceding  verse. 

27.  Measure  thou  out  (vi-md)  the  milk-giving,  ghee-dripping  {ghrtdnc) 
[cow]  ; this  is  the  unresisting  milch-cow  of  the  gods.  Let  Indra  drink 
the  soma ; let  there  be  comfort  (kshna) ; let  Agni  commence  praising ; 
do  thou  thrust  away  the  scorners. 

Ppp.  reads  esdm  at  end  of  b.  With  the  verse  is  to  be  compared  Ap.  xi.  4.  14:  vi 
ntinte  tva  payasvatlm  devanani  dlieuum  stidugham  anapasphurantim  ; indrah  somam 
pibatu  ksemo  asitt  nah,  which  accompanies  the  measuring  out  of  a vedi  in  shape  of  a 
cow.  In  Vait.  15.  7 ; 28.  23,  it  is  used  in  a like  manner;  and  so  also  in  Kaug.  137.  10, 
in  preparing  for  the  ajyatantra ; [_cf.  also  note  to  137.  4J. 


715 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xm.  I 


28.  Agni,  kindled,  being  kindled,  increased  with  ghee,  offered  to  with 
ghee  — let  the  overpowering,  all-overpowering  Agni  slay  them  who  are 
my  rivals. 

This  verse  (though  there  are  others  having  the  same  pratika)  is  doubtless  the  one 
quoted  (next  after  vs.  i)  in  Kau^.  49.  19,  to  accompany  the  laying  of  bonds  upon  the 
“ boat  ” there  treated  of ; [_rather,  the  laying  of  sticks  with  strings  on  them  upon 
the  fire:  Caland,  p.  173J.  The  description  of  the  Anukr.  strangely  forbids  us  to 
make  the  elision  -dho  'gnlh  in  a. 

29.  Let  him  slay  them,  burn  [them]  away,  — the  enemy  (dri)  who 
fights  us ; by  the  flesh-eating  fire  do  we  burn  away  our  rivals. 

Ppp.  reads  in  a enam  j we  require  enam,  as  antecedent  to  b,  which,  as  the  verse  now 
stands,  seems  to  describe  the  subject  of  the  verbs  in  a.  Ppp.  has  also  agnis  for  aris 
in  b. 

30.  Do  thou,  O Indra,  having  arms,  smite  them  down  downward 
with  the  thunderbolt ; then  my  rivals  have  I taken  to  myself  with  Agni’s 
brightnesses  (tdjas). 

Ppp.  puts  the  verse  after  our  31,  and  reads  at  the  end  a dadhe.  [^Or  adisi  may  be 
referred  to  da  ‘cut’  + d:  so  W.  in  a ms.  note  to  his  Index,  and  so  BR.  But  BR’s 
forms  from  vi.  104  are  referred  by  W.  to  da  ‘tie.’J 

31.  O Agni,  make  our  rivals  fall  below  us;  stagger  the  truculent 
{titpipdna)  fellow,  O Brihaspati ; O Indra-and-Agni,  O Mitra-and-Varuna, 
let  them  fall  below  [us],  impotent  in  their  fury. 

Lit.  ‘not  making  their  fury  effective  against’  us.  The  Anukr.  apparently  under- 
stands the  structure  of  the  verse  as  12-I-  i4:8-h6-f8  = 48;  but  there  is  no  good  reason 
for  dividing  the  last  redundant  pada  into  two.  Ppp.  reads  utapiddnam  (for  utpipdnam 
[^discussed  AJP.  xii.  441  J)  in  b. 

32.  Do  thou,  O heavenly  sun,  arising,  smite  down  my  rivals;  smite 
them  down  with  the  stone ; let  them  go  to  lowest  darkness. 

Ppp.  appears  to  read  avdi  'ndnt  rapnibhir  jahi  rdtrmdm  tamasd  vadhis  tarn  ha7ttv 
adhamaih  tamah.  LWe  had  our  d at  x.  3.  9 d.J 

33.  The  young  (vatsd)  of  the  virdj,  the  bull  of  prayers  (pnati),  mounted, 
bright-backed,  the  atmosphere ; with  ghee  they  sing  {arc)  the  song  (arkd) 
unto  the  young ; him,  being  brdhman,  they  increase  with  brdhman. 

Ppp.  combines  in  b -prstho  ant-.  TB.  (ii.  8.  89)  has  a corresponding  verse,  but  with 
numerous  variants  ; pita  virajdtn  rsabhd  raymatn  antdriksafh  vicvdrupa  a viveqa  : 
tdfn  arkdir  abhy  drcanti  vatsdm  brdhma  sdntani  brdhmand  vardhdyantah.  ^Bloom- 
field,  AJP.  xii.  441,  would  emend  arkdm  to  aktdm ; but  the  TB.  variant  is  very  much 
against  it.  J Our  verse  is  quoted  in  Kaug.  12.4,  at  the  end  of  a charm  for  securing 
one’s  wishes. 

34.  Both  ascend  thou  to  heaven  and  ascend  to  earth  ; both  ascend  to 
kingdom  and  ascend  to  property ; both  ascend  to  progeny  and  ascend 
to  immortality ; make  thyself  contiguous  with  the  ruddy  one. 


Xlil.  I-  BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA.  716 

The  verse  is  quoted  in  Vait.  13.  5 to  accompany  the  leading  up  of  the  cow  that  is  to 
be  exchanged  for  the  soma-plant. 

35.  The  kingdom-bearing  gods  who  go  to  surround  (abhitas)  the  sun 
— in  concord  with  them  let  the  ruddy  one,  with  favoring  mind,  assign 
kingdom  to  thee. 

The  combination  tals  te  is  quoted  as  example  under  Prat.  ii.  84.  The  verse  (7  -I-  8 ; 
9 4-  1 1 : or  8 in  a,  if  we  resolve  deva-a  or  rdstr-a-')  is  far  too  irregular  to  be  defined 
simply  as  an  uparistddbrhati. 

36.  Sacrifices  purified  by  brdhma^i  carry  thee  up  ; yellow  (Jidri)  roadsters 
draw  (vah)  thee ; thou  shinest  over  {ati-ruc)  across  the  ocean,  the  sea. 

The  verse  might  better  be  called  wVay.than  nicrt  (u  -f  1 1 : 12).  Ppp.  reads  in  b 
abhyaktum  {lor  a dhvagatd)  ; and  in  C -se  arnavajn,  as  do  some  of  our  mss.  (O.R.T.K.). 
LPadas  a and  b recur  below,  vs.  43.  J 

37.  On  the  ruddy  one  are  set  {gritd)  heaven-and-earth,  on  the  goods- 
conquering,  kine-conquering,  booty-conquering  one,  of  whom  the  births 
are  a thousand  and  seven ; may  I speak  thy  navel  on  the  range  of 
existence. 

Ppp.  reads  for  b vasujid  gojit  samdhandjiii,  and  in  c dravind7ii  saptatir.  The 
obscure  last  pada  is  identical  with  vs.  1 4 c. 

38.  Glorious  thou  goest  to  the  directions  and  quarters,  glorious  of 
cattle  and  of  people  {carsani) ; glorious  in  the  lap  of  earth,  of  Aditi,  may 
I become  pleasant  {earn)  like  Savitar. 

Ppp.  reads  nu  instead  of  ca  in  a,  and  asmi  instead  of  bhtiydsam  in  d ; and  it  com- 
bines prthivyd  'di-  in  c.  There  is  a deficiency  of  a syllable,  unnoticed  in  the  Anukr., 
in  a,  unless  we  resolve 

39.  Being  yonder,  thou  knowest  here  ; being  on  this  side,  thou  seest 
those  things ; from  this  side  they  see  the  shining  space  (rdca/ia),  the 
inspired  sun  in  the  sky. 

Ppp.  begins  c w\th  yaias  pag-. 

40.  Thou,  a god,  molestest  (mre)  the  gods ; thou  goest  about  within 
the  sea  (arnavd) ; they  kindle  the  same  fire  ; it  the  high  {pdra)  poets 
know. 

‘It,’  i.e.  ‘the  fire’  {tdm).  Ppp.  reads  tnarcayati  and  carati.  |_ Bloomfield,  A JP. 
xii.  437,  emends  to  devdm  arcayasi;  but  Ppp.,  and  the  antithesis  of  a and  b,  admirably 
suggested  by  Deussen’s  dennoch,  are  in  favor  of  7narc-.\ 

41.  Below  the  distant,  thus  beyond  the  lower,  bearing  her  calf  with 
her  foot,  the  cow  hath  stood  up ; whitherwards,  to  what  quarter,  hath  she 
forsooth  gone  away.?  where  giveth  she  birth.?  for  [it  is]  not  in  this  herd. 

This  is  a repetition  of  ix.  9.  17,  and,  as  there  are  two  successive  verses  beginning 
with  avdh  pdrena,  this  one  is  quoted  here  in  the  mss.  with  the  unusual  expression  avdh 


7^7 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xiii.  I 

pAreni  'ti purvd.  |_The  Anukr.  doubtless  balances  the  e.xtra  syllable  in  a by  counting 
kiia  as  one  syllable  in  d.J 

42.  One-footed,  two-footed  [is]  she,  four-footed  ; having  become  eight- 
footed, nine-footed,  thousand-syllabled,  a series  of  existence  ; out  from 
her  flow  apart  the  oceans. 

This  verse  is  the  padas  b-e  of  ix.  10.  21  (RV\  i.  164. 41  b-d,  42  a)  |_see  under  ix.  10.  21 
for  variantsj.  It  and  the  preceding  are  very  little  in  place  in  our  hymn.  LWith  d cf. 
3.  2 b,  below.  J 

43.  Mounting  the  sky,  immortal,  do  thou  favor  my  words  ; sacrifices 
purified  by  brdhnan  carry  thee  up ; yellow  roadsters  draw  thee. 

Padas  b and  c are  identical  with  36  a,  b.  Instead  of  adhvagatas,  I’pp.  rtzAs  ghrtam 
pibantam.  Bp.  accents  prd  : dva. 

44.  I know  that  of  thine,  O immortal  one,  namely  {ydt)  thy  climb 
{akrdmana)  in  the  sky,  thy  station  {sad/idsiha)  in  the  highest  firmament. 

Vybmani  would  make  a more  regular  paropiih,  but  the  Anukr.  takes  no  notice  of 
the  deficiency. 

45.  The  sun  overlooks  (ati-pa^)  the  sky,  the  sun  the  earth,  the  sun  the 
waters ; the  sun,  the  one  eye  of  what  exists,  hath  mounted  the  great  sky. 

The  verse  is  made  in  Vait.  16.  ii  to  accompany  the  antaryatnahotna  after  sunrise. 

46.  The  wide  ones  (iirvi)  were  the  enclosures ; the  earth  took  shape 
as  sacrificial  hearth ; there  the  ruddy  one  set  (a-dhd)  these  two  fires,  cold 
and  heat. 

47.  Having  set  cold  and  heat,  having  made  the  mountains  sacrificial 
posts  {yftpa),  having  rain  as  sacrificial  butter,  the  two  fires  of  the  sky- 
finding ruddy  one  performed  sacrifice  {yaj). 

The  Anukr.  appears  to  ratify  the  resolution  krtti-a  in  b.  Ppp-,  in  this  verse  as  later, 
combines  agni”jdte.  |_For  46,  Hillebrandt,  Ved.  Mythol.  i.  179,  cites  QB.  i.  2.  57. J 

48.  The  fire  of  the  sky-finding  ruddy  one  is  kindled  with  brdhman; 
therefrom  heat,  therefrom  cold,  therefrom  the  sacrifice  was  born. 

The  majority  of  mss.  read  correctly  'jdy-  at  the  end  ; the  rest  vary  between  -hd 

aj-  and  -ito  aj-.  Ppp.  reads  -tio  aj- ; and,  in  b,  samahitah  for  sum  idhyate. 

49.  The  two  fires  [are]  increasing  brdhmaii,  increased  with  brdhman, 
offered  to  with  brdhman:  kindled  with  brdJmian,  the  two  fires  of  the  sky- 
finding ruddy  one  performed  sacrifice. 

Ppp.  reads  for  a brahmand  'gnis  stf/hviddfio,  and  in  b -ddho,  -hutah,  and  again  com- 
bines in  c agfii  "jdte.  With  b compare  vs.  28  b. 

50.  The  one  is  all  set  in  truth,  the  other  is  kindled  in  the  waters : 
kindled  with  etc.  etc. 

Ppp.  reads  in  b samdhitas  [_again : cf.  48 J for  sam  idhyate,  and  adds  another  pada: 
saiye  adbhis  samdkiiak. 


xiii.  I-  BOOK  XIII.  THE  ATHARVA-VEDA-SAKIHITA.  718 

51.  What  one  the  wind  adorns  about,  or  what  one  Indra,  Brahmanas- 
pati : kindled  with  etc.  etc. 

Ppp.  omits  vd  in  b. 

52.  Having  shaped  {kip)  the  earth  as  sacrificial  hearth,  having  made 
the  sky  sacrificial  fee,  then  having  made  heat  his  fire,  the  ruddy  one 
made  all  that  has  soul,  with  rain  as  sacrificial  butter. 

53.  Rain  as  sacrificial  butter,  heat  as  fire,  earth  as  sacrificial  hearth 

took  shape ; there,  with  songs  the  fire  shaped  these  mountains 

aloft. 

Ppp.  reads  'gnir  in  a,  and  some  of  our  mss.  (P.M.p.m.W.)  give  the  same.  P.M.W. 
also  have  in  common  the  blunder  bhumipr  ak-  in  b.  It  is  doubtless  by  a loss  of  part 
of  its  text  that  the  Anukr.  does  not  define  vss.  L57-58  J as  anustiibh,  although  it  describes 
a minor  feature  of  vs.  57,  taken  as  an  anustubh.  [_With  52,  cf.  vs.  46. J 

54.  Having  shaped  [them]  aloft  by  songs,  the  ruddy  one  said  to  the 
earth : in  thee  let  this  all  be  born,  what  is  {bhutd)  or  what  is  to  be. 

Ppp.  reads  at  the  end  bhavyam. 

55.  That  first  sacrifice  was  born  [as]  the  one  that  is,  that  is  to  be; 
from  that  was  born  this  all,  whatsoever  shines  out  (vi-7'uc)  here,  brought 
{d-bhr)  by  the  ruddy  one  [as]  seer. 

Ppp.  ends  the  hymn  with  this  verse,  although  vs.  58  is  found  in  another  place.  It 
combines  jajhe  'dam,  as  we  are  doubtless  to  read,  though  not  with  the  sanction  of  the 
Anukr.,  which  calls  the  pada  brhati.  [_Cf.  iv.  23.  7.J 

56.  Whoever  both  kicks  a cow  with  the  foot  and  urinates  in  face  of 
the  sun  — of  such  a one  I hew  off  {vragc)  thy  root ; thou  shalt  not  further 
cast  {kf)  shadow. 

|_Cf.  the  note  on  the  vs.  concerning  posture  in  urination  at  vii.  102  : and  add  that 
Buddhaghosa,  in  his  comment  on  the  description  of  the  Acelakas,  at  Digha  Nikaya, 
viii.  14  (as  reported  by  Davids,  Translation,  p.  227),  speaks  of  the  standing  posture  as 
wrong.  — As  to  making  water  with  face  towards  the  sun,  cf.  MBh.  xiii.  104.  75  (5029), 
and  note  to  Manu  iv.  48  in  my  Reader,  p.  349,  and  the  references  there  given,  especially 
the  reference  to  Jolly’s  Visnu,  SBE.  vii.  194  f.  — As  for  the  loss  of  the  shadow,  cf.  the 
Peter  Schlemihl  story;  also  Jataka,  i.  I02«;  vi.  337'*-J 

The  character  of  this  and  the  following  verses  shows  that  Ppp.  has  reason  for  not 
making  them  a part  of  the  hymn.  This  verse  makes  its  appearance  in  Kauq.  49.  26,  at 
the  conclusion  of  a series  of  witchcraft  ceremonies.  LFor  the  theoretical  k ol  pratydnk, 
see  note  to  vi.  51.  i.J 

57.  Thou  that  goest  past  me  shading  me,  and  between  me  and  the 
fire,  I hew  off  thy  root ; thou  shalt  not  further  cast  shadow. 

The  connection  appears  to  demand  this  pregnant  rendering  of  abhichaydm  ‘ so  as  to 
cast  thy  shadow  on  ’ (so  also  Ludwig).  It  is  easy  to  read  b as  a regular  anustubh  pada, 
though  the  Anukr.  allows  it  only  six  syllables. 


719 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-.\m.  2 


58.  Whoso  this  day,  O heavenly  sun,  shall  go  between  both  thee  and 
me  — on  him  we  wipe  off  evil-dreaming,  pollution,  and  difficulties. 

This  verse  is  found  in  Ppp.  xx.,  which  reads  for  c tasmin  dusvapnyam  sarvath. 

59.  Let  US  not  go  forth  from  the  road,  nor,  O Indra,  from  the  sacrifice 
with  soma ; let  not  the  niggards  stand  between  us. 

That  is,  between  us  and  something  else,  so  as  to  cut  us  off  from  our  desire  or  object. 
The  verse  is,  without  variant,  RV'.  x.  57.  i,  and  found  also  in  JB.  iii.  168.  It  is  used 
once  in  Vait.  (18.8),  and  several  times  in  Kauq.  (54.  18;  82.6;  89.  ii  ; also  by  the 
schol.  under  42.  15  ; 58.  17), 

60.  What  line,  accomplisher  of  the  sacrifice,  is  stretched  clear  to  the 
gods,  that,  sacrificed  unto,  may  we  attain. 

The  verse  is  RV.  x.  57.  2,  which  reads  at  the  end  naqimahi.  It  is  used  by  the 
schol.  to  Kauq.  58.  17,  with  vs.  59,  in  the  ceremony  of  name-giving. 

|_Here  ends  the  first  anuvaka,  1 hymn  and  60  verses.  The  quoted  Anukr.  says 
sas/iA.^ 

2.  To  the  sun. 

[{BraAman.  — ddhyitmam  ; rohttddityadevaiyam.  trdistubham  :)  i,  i2-iy,yg~4i.  anusUtbh  ; 
2,j,  8,  4j.jagatt  ; lo-  dstdrapankti ; ii.  brhatlgarbhd  ; 16-24.  drsi gdyatri ; 2g.  kakummaty 
dstdrapankti ; 26.  purodvyatijdgatd  bhurig  jagati ; 2J.  virdd  jagati ; 2g.  bdrhatagarbhd 
nustubh  ; go.  g-p.  usnigbrhatigarbhd  ' tijagatl ; gp.  drsi  pankti ; gy.  g-p.  virddgarbhd 
jagati;  44,  4g.  jagati  {44.  4~p.  purakfdkvard  bhurij ; 4g.  atijdgatagarbhd).'] 

Found  also  in  Paipp.  xviii.  Only  twice  (vs.  i)  quoted  in  Kaug.,  but  several  times 
(eight  different  verses)  by  Vait. 

Translated:  Ludwig,  p.  540;  Heniy,  8,  36;  Griffith,  ii.  143. — In  this  hymn,  the  sun 
is  mentioned  by  the  name  rdhita  only  in  vss.  25  and  39-41.  Verses  39-41  are  trans- 
lated also  by  Muir,  v.  396 ; Scherman,  p.  75  (with  vss.  25-26);  Deussen,  Geschichte, 
i.  I.  213  (also  vss.  25-26  at  p.  226).  — The  verses  16-24,  which  are  RV.  i.  50.  1-9,  are 
translated  by  the  RV.  translators,  and  are  commented  and  in  part  translated  by  me  in 
Skt.  Reader,  p.  362-3. 

1.  The  bright  {gukrd)  shining  lights  (ketu)  of  him  go  up  in  the  sky  — 
of  the  men-watching  Aditya,  him  of  great  courses  {-vratd),  liberal 
{tnidhvdhs). 

Ppp.  reads  in  d mahivr-.  Kaug.  58.  22  prescribes  the  use  apparendy  of  the  whole 
hymn  (with  xvi.  3 and  xvii.)  in  an  act  of  worship  to  the  rising  sun,  in  a ceremony  for 
long  life;  also  (with  the  same  and  other  hymns,  and  xiii.  i.  25)  in  18.  25,  in  the  citrd- 
kannan : see  the  note  to  i.  25  above.  Vait.  9.  16  uses  it  in  the  caturmdsya  ceremony 
when  turning  toward  the  sun  in  the  east. 

2.  [Him,]  shining  {svar)  with  the  brightness  (arcis)  of  the  foreknowing 
quarters,  well-winged,  flying  swift  in  the  ocean  (arnavd)  — we  would 
praise  the  sun,  the  shepherd  of  existence,  who  with  his  rays  shines  unto 
all  the  quarters. 

The  Pet.  Lex.  (followed  by  Henry)  emends  prajTiandm  to  prajiianam,  with  much 
plausibility ; yet  it  is  opposed  by  x.  7.  34,  dico  yd{  cakre  prajnatiih.  Ppp.  reads 


Xlll.  2- 


BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA. 


720 


prajnana7h  svadayanto  arc- ; and  it  combines  in  d diqa  "bhati.  The  verse  lacks  two 
syllables  of  being  a proper  jagati. 

3.  In  that  thou  goest  swiftly  eastward,  westward,  at  will  {svadhdyd), 
makest  by  magic  (tnayd)  the  two  days  of  diverse  form  — that,  O Aditya, 
[is]  great,  that  thy  great  fame  {^rdvas),  that  thou  alone  art  born  about 
the  whole  world  [bhUman). 

‘The  two  days,’  i.e.  ‘day  and  night’  The  first  pada  is  tristubh. 

4.  The  inspired,  hasting  {tardni),  shining  one,  whom  seven  numerous 
ipahu)  yellow  steeds  (Jiarit)  draw,  whom  out  of  the  liquid  (} srutd)  Atri 
conducted  up  the  sky  — thee  here  they  see  going  around  upon  thy  race. 

Half  of  our  mss.  appear  plainly  to  read  stutat  in  c,  but  the  apparent  distinction  is  of 
no  value ; sr  and  st  are  virtually  one  in  ms.  use.  Ppp.  helps  to  establish  sru-,  by  read- 
ing, for  c,  d,  qrntdd  divam  atri  divam  atiyandya  tarn  tvd  paqyema  parya7itifn  djmi. 
GB.  i.  2.  17  has  c (the  published  text  reads  st/(tdd),  with  vs.  12  a,  b,  as  if  a verse.  [As 
for  the  Atri  story,  cf.  my  essay  on  RV.  v.  40  in  Festgruss  a7i  Roth,  p.  187.  For  the 
construction  of  dji77t,  see  Ved.  Rtud.  ii.  261.J 

5.  Let  them  not  damage  thee  going  around  upon  thy  race  ; happily  do 
thou  cross  the  difficulties  quickly ; when,  O sun,  thou  goest  to  both  sky 
and  divine  earth,  measuring  out  day-and-night. 

Or,  ‘sky’  and  ‘earth’  may  be  joint  objects  of  ‘measuring’  (so  Henry,  and  appar- 
ently Ludwig).  Ppp.  reads  parya7ita77i  in  a,  and  sugc7ia  diirga77i  in  b.  We  have  to 
make  the,  in  its  situation,  awkward  resolution  tu-d  in  a in  order  to  fill  out  the  meter ; 
(_or  -yda7iia7/t  ?J. 

6.  Well-being,  O sun,  [be]  to  thy  chariot  for  its  moving,  wherewith 
thou  goest  at  once  about  both  borders  {dtita)  — which  thy  yellow  steeds, 
of  excellent  draught,  draw  : a hundred  horses,  or  else  seven,  numerous. 

‘ At  once  ’ {sadyds'),  doubtless  ‘ on  one  and  the  same  day  ’ ; ‘ borders,’  i.e.  ‘ horizons.’ 
Half  the  mss.  read  bdhisthas,  both  in  this  and  in  the  next  verse.  Ppp.  has  in  a carato 
rat/idsi,  and  in  b pa7-ydsi j*  and  for  d,  instead  of  repeating  7 d,  it  gives  ta77i  a roha 
sukhar7i  dsy  ai^va/zi.  [“  Numerous”  is  fern. ; and  we  may  think  of  “horses”  as  fem.J 
*[F"or  the  relation  of  pariydsi  to  parydsi,  cf.  that  of  -d7ii  yasy a to  -d7isy  asya,  above, 
X.  7.  20,  and  see  Gra7/t.  § 233  a.J 

7.  Mount  {adhi-stha),  O sun,  thine  easy-running  chariot,  rich  in  rays, 
pleasant,  well-horsed,  powerful  (J.vdjiti),  which  thy  yellow  steeds,  of  excel- 
lent draught,  draw ; a hundred  horses,  or  else  seven,  numerous. 

All  our  mss.  accent  surya  in  a ; our  edition  emends  to  su7ya.  Ppp.  has  in  b syo7io- 
syava/i/ii/71.  The  Anukr.  perhaps  regards  the  redundant  syllable  in  b as  balanced  by 
the  deficiency  in  a.  [Cf.  6 c,  d.J 

8.  The  sun  hath  yoked  in  his  chariot,  in  order  to  go,  his  seven  great 
yellow  steeds,  golden-skinned;  the  bright  one  hath  been  freed  from  the 
dimness  {h'djas)  in  the  distance;  shaking  away  the  darkness,  the  god 
hath  mounted  the  sky. 


721 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xiii.  2 

Ppp.  reads  quras  for  suryas  in  a,  and  qakras  for  qukras  in  c,  and  apparently  ayunkta 
in  b.  The  verse  is  very  ill  defined  as  simple  jagati;  the  true  reading  in  b would  seem 
to  be  hiranyatvacas. 

9.  The  god  hath  come  up  with  great  show  (ketii) ; he  hath  wasted 
away  the  darkness,  hath  set  up  (abhi-cri)  the  light ; that  hero,  heavenly 
eagle,  son  of  Aditi,  hath  looked  abroad  unto  all  beings. 

Abhi-qri,  more  literally,  ‘affix,  fasten  on’  (to  the  sky).  |_For  the  form  aqrait,  see 
Gram.  § 889  a,  and  note  to  vi.  32.  2.  For  avrk.  Gram.  § 832  a.J  Ppp.  reads  in  c 
sthaviras  for  sa  viras,  and  has  a curious  d : adityas  putram  nathagam  abhayam 
atUa. 

10.  Rising,  thou  extendest  thy  rays;  thou  adornest  thyself  with  all 
forms;  thou  illuminest  {vi-bhd)  with  might  {1  krdtu)  both  oceans,  encom- 
passing all  worlds,  shining. 

Ppp.  has  an  altogether  different  b:  prajas  sarvd  vi  paqyasi.  |_It  may  be  that 
“adornest”  is  a slip  on  W’s  part.  Cf.  Henry’s  note,  p.  37-38. J 

11.  They  two  move  on  one  after  the  other  by  magic;  two  playing 
young  ones  go  about  the  ocean  ; the  one  looks  abroad  upon  all  beings ; 
yellow  steeds  draw  the  other  with  golden  [trappings.^]. 

The  first  three  padas  are  identical  with  vii.  81.  i a-c  (repeated  at  xiv.  i.  23),  and  are 
found  in  other  texts : see  the  note  to  that  verse ; the  last  pada  is  peculiar,  and,  as  apply- 
ing only  to  the  sun,  spoils  the  description  of  the  pair  of  luminaries,  sun  and  moon,  which 
the  verse  sets  out  to  make.  Henry  regards  the  daily  and  the  nightly  sun  as  intended, 
and  the  hairanyas  as  the  stars,  by  means  of  which  the  latter  finds  his  way  back  to  the 
eastern  horizon.  It  would  have  been  better  to  read  yato  'rnavdm  here,  as  in  vii.  81.  i, 
since  the  majority  of  our  samhita-mss.  (all  save  Bs.E.)  give  it  in  this  place  also. 

12.  Atri  maintained  thee  in  the  sky,  O sun,  to  make  the  month; 
thou  goest  well-maintained,  heating,  looking  down  upon  all  things 
that  exist. 

All  our  mss.  read  in  b suryd,  as  if  we  had  here  the  compound  siirydmdsd ; i\\&  pada- 
mss.  have  suryd : masdyaj  the  correction  to  surya  seems  unavoidable.  GB.,  which 
has  the  first  two  padas  (see  note  to  vs.  4),  also  gives  siiryd- ; Ppp.  also  has  it ; and,  for 
d,  svar  bhiitd  viqdkaqat  |_so  Roth  : perhaps  a slip  for  vicdk-\. 

13.  Thou  rushest  alike  {^sam-rs)  to  both  borders,  as  a calf  to  two 
joint  mothers;  surely  itiami),  that  brahman  yon  gods  have  long 
known. 

A naive  extension  of  the  usual  naive  figure  of  the  calf : as  if  he  had  two  mothers,  to 
each  of  which  he  showed  equal  attachment.  Brdhman,  apparently  ‘ sacred  mystery  ’ 
(so  Henry).  In  d,  lit.  ‘know  of  old  from  now.’ 

14.  What  is  set  {qritd)  along  the  ocean,  that  the  sun  desires  to  gain 
{san) ; great  is  stretched  out  his  road,  which  is  both  eastern  and  western. 

The /a</a-text  has  in  \isisdsati  [_misprinted  and  corrected  by  SPP.J,  and  the  passage 
is  quoted  as  an  example  under  Prat.  ii.  91  ; iv.  29,  82.  Ppp.  reads  adhi  for  anu  in  a. 


Xlll.  2- 


BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA. 


722 


15.  That  one  he  attains  completely  (sam-dp)  with  his  swiftnesses  ; that 
he  desires  not  to  neglect  (} apa-cikits)\  by  that  [men]  do  not  appropriate 
the  gods’  draught  of  immortality  (amrta). 

Apa-cikiis,  lit.  ‘desire  to  think  away  from,’  with  abl. ; the  expression  is  found  only 
here.  The  logic  of  d is  not  obvious  ; Henry  supplies  ‘ the  demons  ’ as  subject  of  dva 
rundhate j Ludwig  renders  it  as  a singular.  Ppp.  reads  jigitsati  in  b;  and,  in  c etc., 
bhaksanath  devanan  71am  va  ru- ; bhaksaTtatTi  is  an  improvement ; the  meter  of  C halts 
badly  without  it. 

16.  This  heavenly  Jatavedas  the  lights  {ketii)  draw  (vaJi)  up,  for  every 
one  to  see  the  sun. 

Or  surya77t  may  be  in  apposition  with  jatdvedasa77i.  ‘ Draw,’  i.e.  as  horses  do. 
This  verse,  with  the  eight  that  follow,  constitute  RV.  i.  50.  1-9,  in  the  same  order  of 
verses,  and  with  few  variants ; they  are  also  all  found  in  one  or  more  other  Vedic  texts : 
this  one  in  SV.  (i.  31),  VS.  (7.41;  8.41;  33.31),  TS.  (i.  2.  8^ ; 4.43'),  and  MS. 
('•3-37)  — iri  all,  without  a variant.  The  whole  hymn  [_i.e.  vss.  16-24J  is  repeated 
further  in  xx.  47.  13-21.  This  verse  is  used  three  times  in  Vait. : at  21.  23  ; at  33.  5 
(with  the  following  five  verses)  ; and  at  39.  16  (with  the  following  two  verses).  [^The 
pratika  is  cited  at  MGS.  i.  2.  4.  The  frequency  of  the  citation  or  occurrence  of  the 
verse  may  be  judged  by  consulting  MGS.  Index,  p.  148. J 

17.  Away  go,  like  thieves,  these  asterisms  with  their  rays  {aktu),  for 
the  all-beholding  sun. 

Or  c may  possibly  mean  ‘ for  all  to  behold  the  sun.’  The  remaining  verses  (17-24) 
of  the  RV.  hymn  [_i.e.  i.  50.  1-9J  are  found  in  SV.  only  in  the  Naigeya  appendix  to  the 
first  book  ; this  one  (i.  634)  has  no  variant.  Henry  renders  aktubhis  ‘ with  the  night.’ 

18.  The  lights  {ketii),  the  rays  of  him  have  been  seen  abroad  among 
the  peoples,  like  shining  fires. 

Of  the  other  texts,  only  VS.  (viii.  40)  follows  RV.  in  reading  at  the  beginning 
ddrqramj  the  others  (SV.  i.  635 ; MS.  1.3.33)  agree  with  our  text. 

19.  Speedy,  conspicuous  to  all,  light-making  art  thou,  O sun ; thou 
shinest  unto  everything,  O bright  space  (rocand). 

All  our  mss.  read  at  the  end  rocana,  save  Bs.,  which  has  focana/n,  and  M.,  rocattdm, 
and  the  translation  follows  them,  although  the  word  is  a senseless  variant  of  rocafid/it, 
which  is  given  by  RV.,  and  by  all  the  other  texts:  SV.  (i.  636),  VS.  (xxxiii.  36),  TS. 
(i.  4.  31 '),  TA.  (iii.  i6.  i),  and  MS.  (iv.  10.  6).  Ppp.  has  rocand. 

20.  In  front  of  the  clans  of  the  gods,  in  front  of  those  of  men  thou 
risest ; in  front  of  every  one,  for  seeing  the  sky  (svdr). 

RV.  reads  at  end  of  b i/tatiusdn,  and  SV.  (i.  637)  has  the  same. 

21.  With  whom  [as]  eye  thou,  O purifying  Varuna,  seest  him  that 
busies  himself  among  the  people  {jdndn). 

SV.  (i.  638)  reads  at  the  beginning VS.  (xxxiii.  32)  agrees  with  RV.  and 
our  text. 


723 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xiii.  2 

22.  Thou  goest  through  the  sky,  the  broad  welkin  {rajas),  fashioning 
{md)  the  day  with  [thy]  rays,  seeing  the  generations  {jdnman),  O sun. 

RV.  reads  dha  in  b.  SV.  (i.  639)  has  the  same,  and  also  ud  for  vi  at  the  beginning, 
and  rdjah  p-.  Henry  again  renders  aktubhis  ‘ with  the  night.’ 

23.  Seven  yellow  steeds,  O heavenly  sun,  draw  in  the  chariot  thee  the 
flame-haired,  the  out-looking. 

RV.  reads  at  the  end  vicaksana,  and  SV.  (i.  641)  and  TS.  (ii.  4.  144)  agree  with  it. 
MS.  (iv.  10.  6)  has  instead purupriya,  and,  in  the  preceding  word,  qodhk-. 

24.  The  sun  hath  yoked  the  seven  neat  {qundhyu)  daughters  of  the 
chariot ; with  them,  [who  are]  self-yoked,  he  goeth. 

SV.  (i.640)  reads  in  b naptrydh,  and  TB.  (ii.  4.  54),  according  to  its  commentary, 
has  \_napirtyah\,  although  nd  priyah  is  printed  instead  in  the  text  |_of  Calcutta,  and 
naptriyah  in  the  Poona  text,»p.  S18J.  So  also  in  c.  [^in  the  Calc.  ed.J  the  printed  text 
has^aji,  but  the  covnm. ydti ; |_while  in  the  Poona  ed.  both  text  and  comm.  give_ya//J. 

25.  The  ruddy  one  hath  mounted  the  sky  with  penance,  [he]  rich  in 
penance ; he  comes  to  the  womb  {yoni),  he  is  born  again ; he  hath 
become  over-lord  of  the  gods. 

Ppp.  reads  in  a a 'kramit.  The  Anukr.  regards  the  verse  as  one  of  four  padas 
(8  -f-  6 : 1 2 -t- 1 1 ) ; but  the  first  two  are  plainly  one  tristubh  pada,  with  tdpasa  intruded 
into  it.  Rohita  appears  here  for  the  first  time  in  this  second  hymn,  instead  of  simply 
the  sun  ; nor  do  we  meet  him  elsewhere,  save  in  vss.  39-41. 

26.  He  who  belongs  to  all  men  (-carsani)  and  has  faces  on  all  sides, 
who  has  hands  on  all  sides  and  palms  on  all  sides  — he  brings  together 
with  his  (two)  arms,  together  with  his  wings  (pL),  generating  heaven-and- 
earth,  sole  god. 

The  verse  is,  with  considerable  variations,  RV.  x.  81. 3,  found  also  in  VS.  (xvii.  19  : 
same  text  as  RV’.),  TS.  (iv.  6.  24),  TA.  (x.  i.  3),  and  MS.  (ii.  10.  2).  None  of  the  other 
texts  has_y4r  in  b,  and  only  MS.  in  a;  they  begin  vi^vdta^caksur  (but  MS.  viqvd- 
caksur);  in  b,  RV.VS.  begin  w’ith  vit^vdtobahur,  TS.TA.MS.  -hasta,  and  all  end  with 
vi^vdtaspat ; in  c,  for  bhdraii,  RV.  (and  VS.)  has  dhdmati,  TS.TA.  nd?nati,  MS. 
ddhatnat ; in  d,  RV.VS. MS.  give  dyavdbhuml.  Ppp.  agrees  with  RV.  in  b-d.  The 
meter,  fairly  regular  in  RV.,  is  distorted  greatly  in  our  text  (134-13:11  -fi2  = 49)  ; the 
Anukr.  gives  an  acceptable  definition  of  it.  The  sense  also  is  much  defaced  in  the  first 
line  as  we  have  it.  Vait.  29.  14  uses  the  verse  to  accompany  a certain  graha  in  the 
building  of  the  fire-altar. 

27.  The  one-footed  strode  out  more  than  the  two-footed  ; the  two- 
footed  falls  upon  (abhi-i)  the  three-footed  from  behind ; the  two-footed 
strode  out  more  than  the  six-footed  ; they  sit  together  [about]  the  body 
of  the  one-footed. 

Sam-as  has  no  good  right  to  an  accusative  object;  and  one  of  our  mss.  (D.)  reads 
tanvhm,  loc.,  which  would  be  grammatically  an  acceptable  emendation ; as  regards  the 
sense,  that  is  too  obscure  for  us  to  derive  any  help  from  it.  Padas  b and  c are  wanting 


xm.  2-  BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA.  724 

in  Ppp.,  probably  by  accident.  The  first  half-verse  nearly  agrees  with  RV.  x.  117.8a,  b, 
which  (whole)  verse  corresponds  to  |_the  first  half  ofj  our  3.25  below;  see  the  note 
there.  It  fs  only  here  and  in  3.  25  that  we  find  the  accentuation  dvipdt  and  tripat. 
|_The  pratika  is  quoted  by  GB.  ii.  9,  p.  28,  1.  19.J  The  description  of  the  Anukr. 
implies  an  unfounded  rejection  of  one  of  the  resolutions  abhi  eti  or  tami-am. 

28.  When,  about  to  go  unwearied,  he  hath  approached  (a-si/id)  his 
yellow  steeds,  he,  shining  {rue),  makes  for  himself  two  forms;  rising  rich 
in  lights  {keU'e-),  overpowering  the  dim  spaces  {rajas),  thou  illuminest 
{vz-bhd),  O Aditya,  all  the  advances. 

Ppp.  has  for  b divi  riipam  \_krtiuse ; it  further  combines  viqvd  "ditya  in  dj.  [_Pada 
b is  identical  with  42  b. J [_Pischel  translates  the  vs.,  Ved.  Stud.  ii.  76.J 

29.  Verily  {bd(),  great  art  thou,  O sun ; verily,  O Aditya,  great  art 
thou;  great  is  the  greatness  of  tlfee  the  great  one;  thou,  O Aditya,  art 
great. 

This  verse  is  RV.  viii.  90  (or  loi).  1 1,  and  is  found  also  in  VS.  (xxxiii.  39)  and  SV. 
(i.  276  ; ii.  1 138),  while  its  pratika  is  given  by  TB.  (i.  4.  53 ; very  strange,  since  the  whole 
verse  occurs  in  no  TaittirTya  text).  RV.  and  VS.  read,  for  c,  d,  mahds  te  satd  mahima 
panasyate  'ddha  deva  znahan  asij  |_the  vs.  is  repeated  in  RV.  form  at  xx.  58.  3 ;J  and 
SV.  the  same,  Gxct'pX panistama  mahna  ior panasyate' ddha. 

30.  Thou  shinest  {rue)  in  the  sky,  thou  shinest  in  the  atmosphere, 
O flying  one ; on  the  earth  thou  shinest,  thou  shinest  within  the  waters ; 
both  oceans  thou  hast  penetrated  (yi-dp)  with  thy  sheen  {n'lei)  ; a god, 
O god,  art  thou,  a heaven-conquering  bull  {niahisd). 

Ppp.  reads  at  the  end  svarvit.  The  Anukr.  understands  the  structure  of  the  verse  as 
124-9-1-7  :i24-ii  = 51  ; but  it  is  plainly  a mixed  tristubh-jagati,  rather,  with patanga 
intruded  at  the  end  of  a,  and  possibly  one  rocase  in  b.  All  the  mss.  accent  pdtanga, 
because  they  reckon  it,  with  the  Anukr.,  as  first  word  in  a pada;  it  should  properly  be 
patanga. 

31.  Hitherward  from  afar,  extended  {pra-yam)  in  mid-route,  swift, 
inspired,  flying,  he  the  flying  one,  perceived  {j.vieitta)  [as]  Vishnu,  surpass- 
ing {adhi-stha)  with  strength  — he  overpowers  with  his  show  {ketzi)  all 
that  stirs. 

Ppp.  reads  at  the  beginning  arvdk.  [‘  Perceived  as  Visnu  ’ : cf.  note  to  xiii.  4.  46.  J 

32.  Wondrous,  understanding  {eikitvdhs),  a bull  {znahisd),  an  eagle, 
making  to  shine  the  two  firmaments  {rodasi),  the  atmosphere  — day-and- 
night,  clothing  themselves  about  with  the  sun,  lengthen  out  all  his 
heroisms. 

The  adjectives  in  a,  b are  nom.  masc.  sing.,  and  the  shift  of  construction  in  the  second 
half-verse  is  a notable  one.  Ppp.  combines  suparnd  "roc-,  and  reads  rodasim  in  b. 
The  verse  is  used  in  Vait.  33.  8 in  a sacrificial  session,  with  the  remaining  verses  to  the 
end  of  the  hymn.  Ppp.  puts  our  vs.  33  before  this.  [The  first  pada  is  nearly  the  same 
as  42  c.J  [Henry  discusses  the  vs.  in  Mim.  de  la  Soc.  de  linguistique,  x.  86.J 


725 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-XIU.  2 


33.  Keen  {tigrnd),  shining  out  {vi-b/irdj),  sharpening  himself,  granting 
the  helpful  araingamd)  advances,  a winged  one  full  of  light,  a vigor- 
bestowing  bull  (inahisd),  he  hath  approached  {d-si/id)  all  the  directions, 
arranging  {kip). 

Ppp.  reads  in  a-b  tanvaq  qiqano  ' ramgamasun  dhravato  raranah,  and  in  d combines 
vi<ivd  "sthdt.  LPischel  translates  the  vs.,  Ved.  Stud.  ii.  75-6.  J j^See  my  discussion  of 
accusatives  pi.  fern,  in  -asas  and  of  this  passage  in  Noun-Inflection,  p.  363. J 

34.  Wondrous  front  [and]  show  {ketu)  of  the  gods,  the  sun,  full  of 
light,  going  up  the  directions  {pradiq),  the  day-maker,  bright  {qukrd), 
hath  overpassed  with  brightnesses  {dytnnnd)  the  glooms  {tdmas)  [and]  all 
difficulties. 

This  verse  and  the  ne.xt  are  repeated  as  xx.  107.  13,  14.  The  definition  of  this  one 
by  the  Anukr.  [^as  40  syllables  is  right  from  its  point  of  view  ; but  the  verse  J is  evidently 
meant  for  a tristubh,  and  can  easily  be  read  into  a respectable  one,  according  to  the  low 
standard  of  AV.  tristubhs,  by  a few  judicious  resolutions.  The  harshness  and  obscurity 
of  the  constructions  in  a,  b are  indications  of  a corrupted  text;  Henry  r^ndtrs  pradi^as 
by  ‘ toward  the  celestial  regions,’  Ludwig  by  ‘ from  the  horizon  ’ ; the  translation  above 
simply  adheres  to  the  usual  sense  of  the  word.  Verses  34-36  are  directed  in  Vait.  39.  16 
to  be  used  alternatively  in  the  praise  of  the  sun;  in  21.23,  pratika,  namely 
citram  devanam  (quoted  with  vs.  16),  might  apply  either  to  this  verse  or  to  the  next. 

35.  The  wondrous  front  of  the  gods  hath  arisen,  the  eye  of  Mitra,  of 
Varuna,  of  Agni ; he  hath  filled  heaven-and-earth,  the  atmosphere ; the 
sun  is  the  soul  of  the  moving  creation  {jdgat)  and  of  the  stationary 
{tasthivdhs). 

The  verse  is  RV.  i.  1 15.  i (only  variant  a : aprdh  in  c),  and  it  is  found  almost  every- 
where else  : thus,  in  SV^.  (i.  630  : Naigeya  appendix),  VS.  (vii.  42  ; xiii.  46),  TS.  (i.  4.  43*  ; 
ii.  4.  144),  TB.  (ii.  8.  73),  TA.  (i.  7.  6 ; ii.  13.  i),  MS.  (i.  3.  37),  AA.  (iii.  2.  3);  all  have 
the  same  text  as  RVL ; and  so,  apparently,  has  Ppp.,  (_combining,  however,  dprddyd-\. 
l_Deussen,  Geschichte,  i.  i . 213,  interprets  the  vs.J  The  quotation  in  Vait.  33.  6 evidently 
applies  to  the  verse  as  AV.  xx.  107.  14.  [In  jdgas  tas-  is  a misprint  for  jdgatas  tas- : 
an  interesting  instance  of  most  modern  haplography.J 

36.  Flying  on  high  {need),  the  red  eagle,  in  the  midst  of  the  sky  hast- 
ing, shining  — may  we  see  thee,  whom  men  call  the  impeller  {saviir),  the 
unfailing  light  which  Atri  found. 

Ppp.  has  the  better  reading  paqyema  in  c.  [Restore  the  lost  accent-mark  under  the 
nim  of  tardmrn.^ 

37.  To  the  eagle  running  on  the  back  of  the  sky,  to  the  son  of  Aditi, 
I,  frightened,  approach  {upa-yd),  desiring  refuge  ; do  thou,  O sun,  lengthen 
out  for  us  a long  life-time;  may  we  take  no  harm;  may  we  be  in  thy 
favor. 

The  verse  is  obviously  a regular  triflubh,  with  7idthdkdmas  intruded  in  b : its  descrip- 
tion by  the  Anukr.  [gives  the  verse  48  syllables  ; but  how  pancapadd  virddgarbhd  is 
to  be  understood  is  not  clear  J.  [The  verse  is  quoted  in  Vait.  18.  7,  in  the  agniflo7na.\ 


BOOK  XIII.  THE  ATHARVA-VEDA-SAICIHITA. 


726 


xiii.  2- 

38.  A thousand  days’  journey  are  expanded  the  wings  of  him,  of  the 
yellow  swan  flying  to  heaven ; he,  putting  all  the  gods  in  his  breast,  goes 
viewing  together  all  existences. 

We  had  the  verse  above  as  x.  8.  18,  and  it  is  repeated  again  below  as  3.  14.  Ppp.  reads 
in  c sa  viqvan  devd?i. 

39.  The  ruddy  one  became  time,  the  ruddy  one  in  the  beginning 
Prajapati ; the  ruddy  one  [is]  face  (mouth.?)  of  the  sacrifices;  the  ruddy 
one  brought  the  bright  sky  (svdr). 

Ppp.  reads  in  a loko  'bliavat  (our  40  a),  and,  for  d,  rohito  jyotir  ucyate. 

40.  The  ruddy  one  became  the  world ; the  ruddy  one  overheated  the 
sky ; the  ruddy  one  with  his  rays  goes  about  over  the  earth,  the  ocean. 

Or  (b)  ‘went  heating  across  the  sky’  (so  Henry).  Ppp.  reads  in  a bhuto  'bhavat, 
omits  b,  and  has  bhumyam  in  c [cf.  its  nary  am  for  narim,  xiv.  i . 59,  note  J. 

41.  All  the  quarters  did  the  ruddy  one,  over-lord  of  the  sky,  go  about 
upon ; the  sky,  the  ocean,  also  the  earth  — all  that  exists  doth  he  defend. 

Ppp.  has  in  a (better)  sa7h  carati ; in  b it  combines  rohito  adh- ; in  c it  has  again 
bhiifnyath  j in  d,  sarvalokdn  vi. 

42.  He,  mounting,  glowing  [and]  unwearied,  the  great  [spaces],  makes 
for  himself,  shining  [rue),  two  forms ; wondrous,  understanding,  [bull,] 
wind-going  (.?.?),  when  he  shines  out  (yi-bha)  upon  as  many  worlds  [as  there 
are]. 

That  is,  ‘ upon  all  existing  worlds.’  The  second  pada  is  28  b above ; the  third,  nearly 
32  a.  The  rendering  of  vdtafndyds  (p.  vatamoaydh)  in  c is  purely  to  fill  up  the  text. 
Henry  emends  to  vatam  apas  j Ludwig  renders  ‘ possessing  wind-magic.’  The  Anukr. 
passes  without  notice  the  redundant  syllable  in  c.  Ppp.  has  a quite  different  version  of 
much  of  the  verse  : drohafi  chakro  vrkatir yu?iiktor  amartyds  kriiuse  vtrydni ; divyas 
STiparrto  muhisaih  vdtarahhdya : sarvdhl  lokdii  abhi  etc.  This  would  suggest  vdta- 
rahhds  ‘ wind-swift  ’ as  emendation  of  vdtamdyds. 

43.  The  one  he  falls  upon  {abJii-i),  the  other  he  casts  about  — the 
bull,  arranging  with  day-and-night ; we,  imploring,  call  upon  the  track- 
finding sun,  dwelling  in  the  welkin  (rdjas). 

In  the  very  obscure  first  half-verse,  the  two  anyat's  may  be  subjects  instead  (so 
Ludwig  and  Henry),  asyate  being  taken  as  passive  — which  would  seem  more  natural, 
save  that  then  the  nominative  in  b is  left  without  construction.  Ppp.  reads  in  a-b  eti 
sadyo  'yam  vasdvam  aho-,  and  in  d ftdthanidndh.  The  verse  (12-f  12:11  -fi2  = 47) 
is  a very  irregular  ^^jagati." 

44.  The  earth-filling  bull  {mahisd),  track  of  the  implorer,  of  undam- 
aged sight,  hath  encompassed  the  all ; beholding  (sam-pat^)  the  all,  benef- 
icent, reverend,  let  him  hear  this  which  I say. 

‘Track’  (in  b),  i.e.  facilitation  or  facilitator  of  progress.  Mahisas  is  an  evident 
intrusion,  and  the  verse  is  strictly  a tristubh  with  redundant  syllables.  Ppp.  reads  in  a 
prthivipro  m.  bddhamanasya ; for  b,  adbhutacaksus  pari  satii  babhuva;  and,  for  d. 


727 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xiii.  3 

qivaya  nas  tanva  qarma  yacchat,  which  is  found  nowhere  in  our  text.  All  our  mss. 
|_excepl  D.J  agree  in  accenting  babhuva,  for  no  discoverable  reason.  ^Five  of  SPP’s 
authorities  (as  well  as  W’s  D.)  read  babhuva  without  accent. J 

45.  The  greatness  of  him  exceeds  {pdri)  the  earth,  the  ocean  ; shining 
abroad  with  light,  it  exceeds  {pdri)  the  sky,  the  atmosphere ; beholding 
the  all,  beneficent,  reverend,  let  him  hear  this  which  I say. 

Ppp.  again  objects  to  our  second  half-verse,  and  gives  instead : ahoratrabhydhi  saha 
samvasand  usd  nlytts  pratardd  avistaui.  The  '■^jagati"  is  again  a very  rough  one 
|_as  the  Anukr.  in  part  admitsj.  |_W.  interlines  “encompasses”  as  an  alternative  to 
“ exceeds. ”J 

46.  Agni  hath  been  awakened  by  the  kindling  of  men  to  meet  the 
dawn  coming  like  a milch-cow;  like  young  {yahvd)  [birds.^]  rising  forth 
to  a branch,  the  lights  {b/iami)  go  forth  unto  the  firmament  {ndka). 

Ppp.  reads  in  d sasrje.  The  verse  is  RV.  v.  i.  i,  and  is  found  also  in  other  texts: 
SV.  (i.  73  ; ii.  1096),  VS.  (xv.  24),  TS.  (iv.  4.  4'),  and  MS.  (ii.  13.  7),  everywhere  without 
a variant.  |_SV.  (both  occurrences)  reads  sasrate  in  d ; TS.  accents  achd  at  the  end.J 
It  is  quoted  in  Vait.  29.  8,  apparently  in  connection  with  the  verses  that  follow  it  in  RV. 
{iti  trdishibhih). 

|_Here  ends  the  second  anuvdka,  with  i hymn  and  46  verses.  The  quoted  Anukr. 
says  sat  catvdrihqat.\ 

3.  To  the  sun  (with  imprecation  on  the  evil-doer). 

WBrahman.  — ddhydtmam  ; rohitddilyadevatyam.  trdistubham.)  i . ^.-av . 8-p . dkrti  ; 3-4..  y-av. 
6-p.  {2,3-  bhurij  ; 4.  aticdkvaragarbhd  dhrti) ; y-y.  p-av.  y-p.  (j,  b.  qdkvardtiqdkvara- 

garbhd  prakrti ; 7.  anustubgarbhd  'tidkrti)  ; 8.  J-av.  6-p.  aiyasti ; g-rg.  4-av.  (g-i3,iy, 
17.  j-p.  bhurig  atidhrti,  ly.  nicrt,  17.  krti ; ly,  14,  16,  18,  ig.  8-p.,  ly,  14.  vikrti,  16, 18,  ig. 
dkrti,  ig.  bhurij^  ; 20,  22.y-av.  6-p.  atyasti ; 2i,  2y-2y.  4-av.  8-p.  (24.  7-p.  krti  ; 21.  dkrti ; 
2y,  2y.  vikrti).]  * 

Of  this  hymn  only  one  verse  is  found  in  Paipp.,  namely  vs.  10  in  iv.  Vait.  makes 
use  of  no  part  of  it ; and  Kau?.  L49.  19J  only  of  the  first  verse.  |_Caland,  p.  173,  under- 
stands the  whole  hymn  to  be  intended  at  49.  19;  and  takes  49.  24  and  25  as  referring 
to  vss.  6 and  7 of  this  hymn.J  *|_The  definition  of  vs.  26  {anustubh)  appears  to  be 
omitted.  — The  individual  padas  of  this  hymn  are  large!}'  of  genuine  tristubh  measure 
and  cadence,  occasionally  jagati;  and  this  is  possibly  the  intention  of  the  trdi- 
stubham ” of  the  Anukr.  (for  not  a single  verse  foots  up  as  44  syllables)  : then,  again, 
if  to  the  verse  proper  in  each  case  we  add  the  refrain  and  reckon  up  the  totals,  we  get 
the  dkrtis  etc.  of  the  Anukr.J 

Translated:  Ludwig,  p.  543  ; Henry,  14,  45  ; Deussen,  Geschichte,  i.  i.  226  ; Griffith, 
ii.  150. 

I.  He  who  generated  these  two,  heaven-and-earth ; who  clothes  him- 
self in  existences,  making  them  a garment  {drdpi)  ; in  whom  abide  the 
six  wide  directions,  toward  which  he,  the  flying  one,  looks  all  abroad  — 
against  that  god,  angered,  [is]  this  offense  {dgas) ; whoso  scathes  a Brah- 
man that  knows  thus,  do  thou,  O ruddy  one,  make  him  quake,  destroy 
him  ; fasten  on  the  fetters  of  the  Brahman-scather., 


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728 


xiii.  3- 

All  the  mss.  agree  in  the  accent  of  drapi  (RV.  always  drapi).  As  is  their  habit, 
they  give  of  the  refrain  only  the  single  word  tdsya  except  in  vss.  i and  25  ; and  there 
they  set  the  avasdna  not  before  tdsya,  but  after  devdsya ; in  our  edition  this  perversion 
of  the  natural  division  is  corrected.  The  refrain,  if  we  contract  yd  evdm  to  ydt  'vdni, 
is  a regular  tristubh ; its  addition  to  a preceding  verse  makes  this  hymn  one  of  espe- 
cially long  meters  ; the  first  verse,  8 padas  of  1 1 syllables  each,  is  an  exact  dkrti.  The 
verse  |_or  the  hymn  : see  introduction J is  (though  v.  1 2.  9 has  the  same  pratika')  doubt- 
less the  one  quoted  in  Kaug.  49.  19,  with  xiii.  i.  28  and  xvi.  6.  i,  to  accompany  the  laying 
on  of  fetters ; and  Bloomfield  suggests  that  the  whole  hymn  (or  anuvdka)  is  intended 
also  in  63.  21,  one  does  not  see  why. 

2.  From  whom  the  winds  in  their  season  go  purifying  {pu),  out  of 
whom  the  oceans  flow  forth  — against  that  god  etc.  etc. 

With  b compare  1.42  d.  The  verse  (10 -|-  ii  ;44  = 65)  has  one  more  syllable  than 
a regular  astt,  as  the  Anukr.  notices.  |_The  longer  grammatical  equivalent  of  vatds 
would  improve  the  rhythm.  J 

3.  Who  causes  to  die  [and]  causes  to  breathe;  from  whom  all  exist- 
ences breathe  — against  that  god  etc.  etc. 

An  exact  asti  (9  -1-  1 1 : 44  = 64). 

4.  Who  gratifies  heaven-and-earth  with  breath  ; who  fills  the  belly  of 
the  ocean  with  respiration  — against  that  god  etc.  etc. 

The  meter  is  correctly  enough  described  by  the  Anukr.  The  omission  of  either 
apdnena  or  samudrasya  would  rectify  the  meter  of  b. 

5.  In  whom  is  set  {pHtd)  Viraj,  the  most  e.xalted  one,  Prajapati,  Agni 
Vai^vanara  with  the  series  {pahkti) ; who  took  to  himself  the  breath  of 
the  lofty  one,  the  brilliancy  of  the  loftiest  one  — against  that  god  etc.  etc. 

We  had  nearly  the  same  combination  of  divine  personages  above  in  viii.  5.  10  c,  d; 
and  the  pankti  here  perhaps  corresponds  to  the  ‘ all  the  seers  ’ there.  The  verse,  of 
very  irregular  meter  (i2-|-i2;i5:44  = 83),  is  very  nearly  ts  prakrti  (84  syll.). 

6.  Upon  whom  are  set  (pritd)  the  six  wide  [spaces],  the  five  quarters, 
the  four  waters,  the  three  syllables  (^aksdrd)  of  the  sacrifice  ; who,  angered, 
looked  with  his  eye  between  the  two  firmaments  {rSdasi)  — against  that 
god  etc.  etc. 

All  our  mss.  read  at  end  of  b aksdra  (not  -rah'),  doubtle.ss  under  the  influence  of  the 
ordinary  use  of  aksdra  as  neuter.  The  omission  in  c of  edksHsa  would  better  both 
sense  and  meter.  The  verse  as  best  read  (12  -f  12:14:44  = 82)  lacks  two  syllables  of 
a full  prakrii,  but  could  easily  be  filled  up  by  resolution.  [For  the  transition  -t  after 
ydsmm,  cf.  Prat.  ii.  9 note.]  [Caland,  p.  173,  understands  this  vs.  and  the  following 
to  be  intended  at  Kauq.  49.  24,  25,  for  use  in  the  ceremony  of  the  “ water-thunderbolts  ” : 
cf.  introd.  to  x.  5.J 

7.  Who  became  food-eater,  lord  of  food,  and  also  Brahmanaspati  (lord 
of  worship);  who  is  and  shall  be  lord  of  existence  — against  that  god 
etc.  etc. 


729 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-.\ni.  3 


The  tran.slation  implies  bhavisydn  instead  of  -ydt  in  c ; either  this  emendation  or 
that  of  bhutds  to  bhutdm  (which  Ludwig  and  Henry  assume  in  their  versions)  seems 
unavoidable.  Our  saihhitd-m^i,.  are  divided  between  -dd  dnnapatir  and  -dd  'nna-  in  a. 
The  verse  (ii  + 8:12;  44  = 75)  is  very  near  a regular  atidhrti  (76  syll.).  |_Cf.  note  to 
vs.  6 for  use  by  Kauq.J 

8.  He  who  measures  out  the  thirteenth  month,  fabricated  {vi-md)  of 
days-and-nights,  having  thirty  members  — against  that  god  etc.  etc. 

The  verse  (6x11=  66)  lacks  two  syllables  of  a full  aiyasti  (68  syll.). 

9.  Black  the  descent,  the  yellow  eagles,  clothing  themselves  in  waters, 
fly  up  to  the  sky  ; they  have  come  hither  from  the  seat  of  righteousness 

— against  that  god  etc.  etc. 

The  first  three  padas  are  RV.  i.  164.47  a-c,  found  also  twice  above,  as  vi.  22.  i ; 
ix.  10.  22.  The  verse  (7x11=  77)  is  accurately  described  by  the  Anukr.  It,  with  a 
good  part  of  those  that  follow  (ii-i6,  18-21,  23,  25),  appears  to  have  nothing  to  do 
with  the  refrain. 

10.  What  of  thee,  O Ka^yapa,  is  bright  (candrd),  full  of  shining 
(rocandvant),  what  that  is  combined  {sam/iitd),  splendid  [puskald),  of 
wondrous  light,  in  which  seven  suns  are  set  (arpita)  together  — against 
that  god  etc.  etc. 

One  of  our  mss.  (T. : |_and  perhaps  also  M.J)  |_and  one  of  SPP’sJ  accent  ptiskalam 
(\\ke piiskara')  in  b.  All  [_of  W’s  and  of  SPP’sJ  agree  in  the  anomalous  and  probably 
incorrect  accent  samhitdin.  LCf.,  however.  Gram.  § 1085  b.  Perhaps  the  case  of  sam- 
skrtdm  at  xi.  i.  35  is  not  parallel. J Ppp.  has  (as  noticed  above)  this  verse,  reading  in 
a kaqyapo  ro-,  combining  in  c siiryd  "rpitas  sapta,  and  [_without  avasdna  after  sdka7n\ 
having,  as  was  to  be  expected,  a wholly  different  apodosis  : tastniti  rdjdna7>i  adhi  vi 
qraye  '77ia77t  (cf.  our  ix.  5.  4 d),  for  which  the  refrain  of  this  hymn  is  a senseless  substi- 
tute. The  verse  is  found  also  in  K.xxxvii.  9.  Our  Bp.  omits,  by  accident,  the  division- 
sign  of  roca7idavat  in  a. 

11.  The  biPidt  dresses  itself  in  him  in  front;  the  rathamtard  accepts 
[him]  behind  : [both]  clothing  themselves  always  in  light  unremittingly 

— against  that  god  etc.  etc. 

12.  The  brhdt  was  his  wing  on  the  one  side,  rathai7itard  on  the  other, 
[both]  of  like  strength,  of  like  motion  sadhrydiic),  when  the  gods  gener- 
ated the  ruddy  one  — against  that  god  etc.  etc. 

This  verse  counts  77  syllables,  as  required,  but  is  irregular  (9  -f  13:11  : 44). 

13.  This  Agni  becomes  Varuna  in  the  evening;  in  the  morning,  ris- 
ing, he  becomes  Mitra  ; he,  having  become  Savitar,  goes  through  the 
atmosphere ; he,  having  become  Indra,  burns  {tap)  through  the  midst  of 
the  sky.  — Against  that  god  etc.  etc. 

Or  (a)  ‘he  becomes  Varuna  at  evening  [and]  Agni  ’ (so  Henry  : cf.  Ludwig).  The 
verse  is  very  irregular,  but  can  be  made  to  count  a vikrti  (92  syll.). 


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730 


xiii.  3- 

14.  A thousand  days’  journey  are  expanded  the  wings  of  him,  of  the 
yellow  swan  flying  to  heaven ; he,  putting  all  the  gods  in  his  breast,  goes 
viewing  together  all  existences.  — Against  that  god  etc.  etc. 

The  verse  proper  here  is  a repetition  of  x.  8.  18  and  xiii.  2.  38 ; it  is  written  in  full  in 
all  the  mss.,  because  they  have  no  other  way  of  indicating  the  attachment  here  of  the 
refrain.  It  is  properly  an  akrti  (8  x 1 1 = 88  syll.). 

15.  This  is  that  god  within  the  waters,  the  thousand-rooted,  many- 
powered  (.^)  Atri ; he  who  generated  all  this  existence  — against  that  god 
etc.  etc. 

Henry  makes  in  b the  naturally-suggested  emendation  to  puru^akhas,  ‘ many- 
branched  ’ ; |_cf.  Bloomfield,  AJP.  xii.  436,  per  contra,  Deussen,  p.  228,  notej. 
The  verse  is  most  naturally  read  as  (9-I-  ii  : ii  144  = 75)  ^ nicrd  atidhrti,  in  accord- 
ance with  the  description  of  the  Anukr. 

16.  Swift-running  yellow  [horses]  draw  the  bright  one  {gukrd),  the  god 
shining  with  splendor  in  the  sky,  whose  lofty  bodies  heat  the  sky;  hither- 
ward with  well-colored  gleams  (^.patard)  he  shines  forth.  — Against  that 
god  etc.  etc. 

Our  edition  ought  to  give  in  c tanvds,  since  that  is  the  /a^/<2-reading,  and  it  is  only 
by  accident  that  nearly  all  the  safhhitd-mss.  (all  save  R.K.)  unite  in  protracting  the  d 
to  a.  The  verse  reads  most  naturally  as  a bhurig  akrti  (12  + 11:11  4-11:44  = 89). 

17.  By  whom  the  yellow  steeds  draw  the  Adityas  together;  by  what 
sacrifice  go  many  foreknowing ; which,  sole  light,  shines  forth  variously 

— against  that  god  etc.  etc. 

Yajh^na  ‘ sacrifice  ’ in  b looks  as  if  it  needed  emendation,  and  the  irregularity  of  the 
pada  suggests  corruption.  Our  mss.  read  at  the  end  vi  bhdti  and  the  pada-itxi  has 
vlobhdti*  ; our  text  makes  a change  of  accent  to  vibhati.  The  verse  (i  i + 14:11  -.44 
= 80)  counts  up  a precise  krti. 

*[_A  similar  pada-rtzdmg,  impossible  with  the  accentless  verb-form,  we  met  at 
vi.  74.  2 (see  the  note  thereto)  and  at  vi.  114.  2 (see  note).  And  here,  as  at  vi.  74.  2, 
a suspicion  arises  that  an  error  has  come  in  from  confusion  with  a similar  form  near  by, 
here  with  the  ending  of  vs.  16  proper,  where  vi  bhdti  is  called  for.  All  SPP’s  authorities 
have  vi  bhdti,  except  his  P*,  which  has  viobhati.  This  reading  he  also  adopts.  — The 
rationale  of  the  blunder  at  xiv.  2.  59  (see  note)  appears  to  be  similar.  Cf.  also  the 
accent  of  sarvd  at  xiii.  4.  21,  and  note.J 

18.  Seven  harness  a one-wheeled  chariot ; one  horse,  having  seven 
names,  draws  [it] ; of  three  naves  [is]  the  wheel,  unwasting,  unassailed, 
whereon  stand  all  these  existences.  — Against  that  god  etc.  etc. 

We  had  the  verse  (which  is  RV'.  i.  164.  2)  above  as  ix.  9.  2.  The  mss.  all  give  it  in 
full  here  (as  in  the  case  of  vs.  14  above). 

19.  Marnessed  eight-fold  draws  the  formidable  draft-horse  [vd/mi), 
father  of  gods,  generator  of  prayers  ipnati)  ; measuring  with  the  mind  the 
line  of  righteousness,  Matari^van  goes  cleansing  (/>;?)  to  all  the  quarters. 

— Against  that  god  etc.  etc. 


731 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-Xlii.  3 


Or  perhaps  ‘ he  goes  as  Matari^van,’  identifying  the  action  of  sun  and  of  wind. 
Mimanas  in  c should  be  emended  to  mlmattas,  which  is  read  only  by  D.  The  Anukr. 
notices  this  time  the  redundant  syllable  in  a. 

20.  A united  (saviydnc)  line  along  all  the  directions,  within  the  gdyatri, 
the  womb  (embryo?)  of  the  immortal.  — Against  that  god  etc.  etc. 

‘Line’  here  is  accus.,  as  taking  up  and  carrying  on  the  idea  of  19c.  The  verse 
lacks  two  syllables  of  being  a full  atyasti  (68  syll.). 

21.  Three  settings,  dawnings  also  three;  three  welkins,  skies  verily 
three : we  know,  O Agni,  the  birth-place  of  thee  threefold ; threefold  the 
births  of  the  gods  we  know.  — Against  that  god  etc.  etc. 

The  verse  is  regular  if  tredha  in  c (not  in  d)  is  made,  as  often  elsewhere,  trisyllabic. 

22.  He  who  in  birth  {jdyamdna)  opened  out  the  earth,  [who]  set  the 
ocean  in  the  atmosphere  — against  that  god  etc.  etc. 

The  meter  is  the  same  as  that  of  vs.  20. 

23.  Thou,  O Agni,  impelled  by  powers  {krdfu),  by  lights  {ketu),  didst 
shine  up,  a kindled  song  {}arkd)  in  the  sky;  unto  what  did  the  Maruts, 
having  the  spotted  one  for  mother,  sing,  when  the  gods  generated  the 
ruddy  one  ? — Against  that  god  etc.  etc. 

Pischel  ( Ved.  Stud.  i.  26)  takes  arkd  as  ‘ sun  ’ ; the  connection  with  abhy  drcan  in  c 
is  strongly  opposed  to  this.  The  last  pada  is  the  same  with  12  c above.  The  verse 
(i2-hi2:i24-ii:  44)  counts  properly  91  syllables,  one  short  of  a full  vikrti. 

24.  He  who  is  self-giving,  strength-giving,  of  whom  all,  of  whom 
[even]  the  gods  wait  upon  the  direction,  who  is  master  of  these  bipeds, 
who  of  quadrupeds  — against  that  god  etc.  etc. 

The  verse  proper  is  identical  with  the  first  three  padas  of  iv.  2.  i (found  also  in  other 
te.xts : see  the  notes  to  that  hymn).  Bp.  here  reads  (doubtless  by  accident)  asya  in  c. 
Two  more  syllables  are  needed  to  make  a full  krti  (80  syll.). 

25.  The  one-footed  strode  out  more  than  the  two-footed;  the  two- 
footed  falls  upon  the  three-footed  from  behind ; the  four-footed  acted 
within  the  call  of  the  two-footed  ones,  beholding  the  series  {panti),  draw- 
ing near  {iipa-sthd).  — Against  that  god  etc.  etc. 

The  first  two  padas  are  identical  with  2.  27  a,  b,  and  the  whole  verse  corresponds  to 
RV.  X.  1 1 7.  8.  RV.  reads  in  a bhuyo  dvipddo,  in  b dvipat  tripadam,  in  c eti  (for  cakre) 
dvipddam,  in  ^ paiiktir  up-.  The  accentuation  dvipat  and  tripat  (only  in  these  verses) 
was  noticed  under  2.  27.  Here  we  lack  two  syllables  of  a full  vikrti. 

26.  The  white  son  of  the  black  [mother],  the  young  of  night,  was 
born  ; he  ascends  upon  the  sky ; the  ruddy  one  ascended  the  ascents. 

|_Here  ends  the  third  anuvaka,'^\\ki  i hymn  and  26  verses.  The  quoted  Anukr.  says 
sadvihqat  (sadvinga  f).\ 


Xlll.  4- 


BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA. 


732 


4.  Extolling  the  sun. 

WBrahman. — adhydtmam  ; rohitddityadevatyam.  irdistubham.*)  sat  parydydh.  mantrokta 

devatyd/i.'] 

|_Partly  prose,  and  vss.  14-15,  22-26,  and  46-56  are  so  designated  in  W’s  Index,  p.  6.J 
This  hymn  is  not  found  in  Paipp.,  nor  noticed  either  in  Kaug.  or  in  Vait.  *|_Here, 
indeed  (but  cf.  introd.  to  hymn  3),  the  general  definition  for  the  whole  katida  as  trai- 
stubham  ” does  not  seem  to  apply. J 
• Translated:  Henry,  17,  51  ; Griffith,  ii.  154. 

[Paryaya  I. — trayoda^a.  j-i  I.  prdjdpatyd’ nusttibh  ; 12.  virdd  gdyatri ; ij.  dsury  ttsnih.'\ 

1.  He  goes  [as]  impeller  (Savitar)  to  the  heaven  (svdr),  looking  down 
upon  the  back  of  the  sky. 

2.  To  the  cloud-nAss  (ndbhas)  brought  by  rays  he  goes  [as]  great 
Indra,  covered. 

3.  He  [is]  the  Creator  (dlidtr),  he  the  disposer,  he  Vayu,  the  upraised 
{ut-gri)  cloud-mass. 

A syllable  is  lacking,  unless  we  make  harsh  resolution,  in  a. 

4.  He  [is]  Aryaman,  he  Varuna,  he  Rudra,  he  the  great  god. 

5.  He  [is]  Agni,  he  also  the  Sun,  he  indeed  great  Yama. 

Parts  of  this  verse  are  quoted  as  examples  under  Prat.  ii.  21,  24 ; iii.  35,  36 ; iv.  1 16. 

6.  On  him  wait  {upa-sthd)  young  ones  {yatsd),  ten,  united,  having  one 
head. 

Henry  acutely  suggests  emendation  in  b to  -no  'yutd  ddqa  ‘ten  myriads’  — i.e.  of 
rays,  all  heading  in  the  sun  itself.  It  seems  probable  that  the  original  text  had  dka^ir- 
sas  ; cf.  ddga(^irsas,  iv.  6.  i ; the  verse  as  it  stands  is  redundant. 

7.  From  behind  they  stretch  on  forward;  when  he  rises,  he  shines  forth. 

Vibhasati  would  seem  a better  reading  at  the  end. 

8.  His  is  this  troop  of  Maruts ; he  goes  sling-made. 

That  is  (?),  ‘as  if  hung  in  slings  ’ |_OB.  ‘an  Schniire  gehangt’J.  Henry  makes  a 
venturesome  and  unacceptable  emendation,  and  regards  the  adjective  as  referring  to  the 
‘ troop  ’ — which  is  not  impossible. 

9.  To  the  cloud-mass  brought  by  rays  he  goes  [as]  great  Indra, 
covered. 

This  is  a repetition  of  vs.  2 ; all  the  mss.  give  it  in  full. 

10.  His  are  these  nine  vessels  (kogci),  the  props  set  nine-fold. 

The  pada-icxt  reads  vistanib/ia/i,  undivided. 

11.  He  looks  abroad  for  living  creatures  [prajd),  both  what  breathes 
and  what  does  not. 

Cf.  vs.  19,  below  : ‘ for,’  apparently  ‘for  the  advantage  of.’ 


733 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xiii.  4 

12.  Into  him  is  entered  {ni-gam)  this  power;  he  himself  is  one,  single 
{ekavri),  one  only. 

The  verse  lacks  four  syllables  of  the  gayatri  number,  instead  of  two,  as  the  Anukr. 
counts. 

13.  These  gods  in  him  become  single. 

The  Anukr.  counts  fourteen  syllables  in  the  verse ; one  does  not  see  where  it  finds 
more  than  thirteen. 

[Paryaya  II. — astdu.  14.  bhurik  sdmni  iristubh ; ly.  dsurt  pankti ; 16,  iq.  prdjdpatyd 

' nustubh  ; 77,  18.  dsuri gdyatri.~\ 

14.  Both  fame  and  glory  and  water  {}dmbhas)  and  cloud-mass  and 
Brahman-splendor  and  food  and  food-eating. 

The  Pet.  Lex.  regards  ndbhaq  ca  as  intruded  here,  and  dmbhas  as  having  the  sense 
of  ‘ might.’ 

15.  He  who  knows  this  single  god  — 

16.  Not  second,  not  third,  also  not  fourth  is  he  called. 

17.  Not  fifth,  not  sixth,  also  not  seventh  is  he  called. 

18.  Not  eighth,  not  ninth,  also  not  tenth  is  he  called. 

19.  He  looks  abroad  for  everything,  both  what  breathes  and  what 
does  not. 

20.  Into  him  is  entered  this  power ; he  himself  is  one,  single,  one  only. 

21.  All  the  gods  in  him  become  single. 

The  last  three  verses  are  nearly  identical  with  11-13  above.  Of  the  last  two  the 
Anukr.  does  not  define  the  meter,  perhaps  by  an  omission  in  the  ms.  (or  else  because 
they  were  defined  just  above).  All  our  mss.  save  one  (D.)  |_and  all  SPP’s  authorities, 
except  P^J  accent  sarvi\n  21,  as  if  because  of  eti  in  13.  [_Both  editions  emend  to 
sdrve.\ 

[Paryaya  III.  — sapta.  22.  bhurik  prdjdpaiyd  iristubh;  2j.  drcT  gdyatri ; 2p.  i-p.  asuri 
gdyatrl ; 26.  arty  anustubh  ; 2ji  28.  prdjdpatyd  'nustubh^ 

22.  Both  worship  (brahman)  and  penance  and  fame  and  glory  and 
water  and  cloud-mass  and  Brahman-splendor  and  food  and  food-eating  — 

This  is  vs.  14  over  again,  with  two  more  items  prefixed. 

23.  And  what  is  and  what  shall  be  and  faith  and  sheen  and  heaven 
(svargd)  and  svadha. 

The  mss.  vary  between  bhavydm  (Bp.),  bhdvyam  (Bs.p.m.D.),  and  bhavydm 
(Bs.s.m.,  and  all  the  rest).  [^SPP’s  authorities  show  a similar  disagreement.  He  reads 
bhdryamj  and  the  same  reading J in  our  text  is  evidently  called  for. 

24.  He  who  knows  this  single  god  — 

This  verse  is  identical  with  vs.  1 5 above,  and  is  accordingly  not  separately  described 
by  the  Anukr. 


xiii.  4-  BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA.  734 

25.  He  verily  [is]  death,  he  immortality  (amrta),  he  the  monster 
[abhvd),  he  the  demon. 

The  verse  is  probably  quoted  under  Prat.  iii.  65  (see  the  note  there).  In  order  to 
make  out  the  fifteen  syllables  of  the  Anukr.,  we  have  to  read  s6  atnftam  s6  abhvdm. 

26.  He  [is]  Rudra,  winner  of  good,  in  the  giving  of  good ; in  the 
expression  of  homage,  [he  is]  the  utterance  vdsat,  put  together  after. 

The  connection  here  is  very  doubtful.  Henry  understands  it  as  above;  Muir 
(iv.  338)  quite  differently.  The  verse  is  very  peculiarly  treated  by  the  Anukr. ; first  it 
is  quoted  in  its  proper  place  thus : sa  rudra  ity  arsi  (so  the  Berlin  ms.,  but  the  London 
ms.  has  asurt)  gdyatri;  and  then,  after  the  definition  of  vss.  27,  28,  the  London  ms. 
says  again  sa  rudro  vasuvanir  drey  anustup.  The  descriptions  drsi  gdyatri  and  drey 
anustubh  (each  implying  24  syllables)  both  apply  equally  well,  if  we  restore  -kdro  dnu. 

27.  All  these  familiar  demons  {ydti't)  wait  upon  his  direction  {pragts). 

28.  In  his  control  are  all  yon  asterisms,  together  with  the  moon. 

[ParySya  IV. — saptadaga.  zg,  JJ,  jg,  40,  4p.  dsuri  gdyatri ; jo,  J2,  jy,  j6,  42.  prdjdpatyd 
' nustubh  ; j/.  virdd  gdyatri;  34,37,  3S.  sdmny  usnih ; 41.  sdmni  brhati ; 43.  dru 
gdyatri ; 44,  sdmny  anustubh^ 

29.  He  verily  was  born  of  the  day ; of  him  the  day  was  born. 

The  Anukr.  unaccountably  ratifies  the  elision  dhno  y-,  instead  of  restoring  aj-  and 
recognizing  the  pada  for  what  it  is,  eight  syllables. 

30.  He  verily  was  born  of  the  night ; of  him  the  night  was  born. 

31.  He  verily  was  born  of  the  atmosphere  ; of  him  the  atmosphere  was 

born. 

The  verse  lacks  four  syllables,  instead  of  two,  of  the  twenty-four  that  make  2.  gdyatri. 

32.  He  verily  was  born  of  Vayu  (wind) ; of  him  Vayu  was  born. 

33.  He  verily  was  born  of  the  sky ; out  of  him  the  sky  was  born. 

Here  again  the  Anukr.  requires  us  to  read  divb  'j-. 

34.  He  verily  was  born  of  the  quarters ; of  him  the  quarters  were  born. 

Here  we  are  to  make  both  elisions,  in  a and  b. 

35.  He  verily  was  born  of  the  earth ; of  him  the  earth  was  born. 

Nearly  all  our  mss.  (all  save  Bp.D.R.)  accent  bhfimds  and  bhfnnls. 

36.  He  verily  was  born  of  fire  ; of  him  fire  was  born. 

37.  He  verily  was  born  of  the  waters ; of  him  the  waters  were  born. 

The  metrical  description  is  the  same  as  that  of  vs.  34,  and  with  the  same  lack  of 
good  reason  (the  mss.  read  sa  vd  adbhya  rgbhyah  sdnmyusnigauustubhdu,  which  is 
senseless,  and  should  doubtless  be  emended  to  -t/pit7tdu). 

38.  He  verily  was  born  of  the  verses  (;'r) ; of  him  the  verses  were  born. 

As  to  the  meter,  see  the  note  to  tlie  preceding  verse. 


735 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xiii.  4 

39.  He  verily  was  born  of  the  sacrifice ; of  him  the  sacrifice  was  born. 

The  Anukr.,  as  above,  forces  the  elision  yajnb  'j-. 

40.  He  is  the  sacrifice ; his  is  the  sacrifice ; he  [is]  made  the  head  of 
the  sacrifice. 

41.  He  thunders;  he  lightens;  he  indeed  hurls  the  stone. 

That  is,  the  thunderbolt.  The  second  pada  is  one  of  the  examples  under  Prat.  iii.  36. 

42.  Either  for  the  evil  [man]  or  for  the  excellent ; for  man  or  for 
Asura. 

‘ For,’  i.e.  ‘ at,’  [taking  the  verse  as  a continuation  of  41  J. 

43.  Either  when  thou  makest  the  herbs,  or  when  thou  rainest  excel- 
lently, or  when  thou  hast  increased  him  of  the  people  {fjanyd). 

This  appears  to  be  the  only  example  known  of  the  accent  janyd  instead  of  jdnya, 
and  how  little  authoritative  it  is  may  be  inferred  from  the  fact  that  all  our  mss.  leave 
avivrdhas  unaccented  after  it.  Our  text  makes  the  necessary  emendation  to  dv-.  [All 
SPP’s  authorities,  however,  agree  in  reading  not  only  janydm  but  also  avivrdhas. 
The  latter  he  also  emends  to  dv-.\ 

44.  Such,  O bountiful  one,  is  thy  greatness ; and  thine,  too  (upd),  are 
a hundred  bodies. 

There  is  no  difficulty  in  counting  the  verse  into  16  syllables,  as  required  by  the 
Anukr.  [It  reads  naturally  as  9 -t-  8.J 

45.  Thine,  too,  are  two  billions,  [many]  billions  (.^) ; or  else  thou  art  a 
hundred  million. 

The  translation  implies  the  readings  bddve  bddvani,  which,  on  account  of  the  accent, 
seem  probably  meant  by  the  mss.,  which  vary  between  bddhv-,  bdddh-,  bdddhv- ; K.  reads 
baddhve  vddvani,  D.  bdddhe  baddhani.  [SPP’s  authorities  also  exhibit  very  wide  dis- 
agreements, which  reflect  a corresponding  uncertainty  of  the  tradition. J The  word  is 
just  such  a one  as  the  mss.  might  be  expected  to  boggle  and  blunder  over,  both  they 
and  we  being  left  without  help  from  the  sense.  Henry,  who  accepts  the  same  emenda- 
tion, understands  bddve  as  locative,  which  is  perhaps  better,  and  at  any  rate  favored  by 
the  fact  that  the  pada-\^xt  does  not  read  bddve  iti. 

[Paryaya  V.  — sat.  46.  dsuri gdyatrt  ; 4J.  yavamadhyd  gdyatrl ; 48.  sdmny  usnih  ; 4q.  nicrt 
sdmni  brkati ; jo.  prdjdpatyd  ‘nustubh  ; yi.  virdd gdyatri^ 

46.  More  is  Indra  than  non-dying  (??);  more  art  thou,  O Indra,  than 
the  deaths. 

‘Non-dying’  is  the  conjecture  of  the  Pet.  Lexx.  for  namurd.,  which  occurs  nowhere 
else  ; it  is  adopted  here,  simply  for  lack  of  anything  better,  although  in  itself  of  a high 
degree  of  implausibility.  [Henry  also  adopts  it ; but  see  his  note,  p.  54. J It  is  surpris- 
ing to  find  Indra  brought  in  here  at  the  end  for  address,  instead  of  the  sun ; there  is 
nothing  to  show  that  the  two  remaining are  not  for  him.  [Note,  however,  the 
praise  of  the  sun  under  the  names  of  Indra  and  Visnu,  so  prominent  in  book  xvii.,  below  : 
see  page  805.  Perhaps  we  have  here  a similar  identification.  J 


xiii.  4-  BOOK  XIII.  THE  ATHARVA-VEDA-SAMHITA.  736 

47.  More  than  the  niggard,  lord  of  strength  {^dct)  art  thou,  O Indra; 
as  called  mighty,  prevailing,  do  we  worship  (tipa-ds)  thee. 

Prat.  ii.  71  expressly  forbids  the  combination  qdcyas  p-,  which  we  should  have 
expected  here.  The  verse  (9  + 8:8  = 25)  is  strangely  defined  by  the  Anukr. 

48.  Homage  be  to  thee,  O conspicuous  one  {pagyata)  ; see  ipap'aj  me, 
O conspicuous  one. 

Paqyata  is  an  anomalous  and  forced  substitute  for  darqata,  made  in  this  passage 
only,  for  assonance  with  pa(^ya.  The  Anukr.  ratifies  the  combination  te  asiu. 

49.  With  food-eating,  with  glory,  with  brilliancy  (t^jas),  with  Brah- 
man-splendor ; 

50.  As  called  water  Q.  dmbhas),  force  (dma),  greatness,  power,  do  we 
worship  thee. 

The  Anukr.  ratifies  the  combination  dmbho  dmo.  By  a usage  that  is  rare,  all  the 
mss.  omit  in  this  verse  |_what  followsj  after  Hi,  although  the  repetition  is  not  of  the  end 
of  the  next  preceding  verse,  but  of  vs.  47.  Then,  of  course,  the  following  verses  are 
written  in  the  same  curtailed  way  until  vs.  54,  which  is  filled  out  to  the  end. 

51.  As  called  water  (dmbhas),  red,  silvery  (rajatd),  welkin  {rdjas), 
power,  do  we  worship  thee. 

Again  [_as  at  vs.  3 1 J we  have  a verse  called  virad  gayatrl  which  lacks  four  syllables 
of  being  24. 

[Paryaya  VI.  — paiica.  S^>53-  prdjdpatya  'nustubh  ; yp.  2p.  drsT gdyairt-l 

52.  As  called  wide,  broad,  happy  {subhti),  earths  (ib/mvas),  do  we  wor- 
ship thee. 

BJnivas  is  here  rendered  literally,  in  the  only  sense  which  the  word  has  elsewhere 
in  AV.  If  it  is  a first  appearance  of  the  vydhrti  common  later,  its  meaning  is  wholly 
obscure  in  this  connection.  [_Aufrecht,  KZ.  xxxiv.  458,  makes  some  observations  about 
the  relations  of  the  noun-forms  and  adjective-forms  in  vss.  52-53. J 

53.  As  called  breadth,  width,  expanse,  world,  do  we  worship  thee. 

54.  As  called  one  of  arising  good,  of  increasing  good,  of  gather- 
ing good,  of  coming  good,  do  we  worship  thee. 

The  translation  implies  the  heroic  substitution  of  vrdhddvasu  for  the  wholly  senseless 
idddvasu.  The  Pet.  Lexx.,  to  be  sure,  conjecture  for  the  latter  the  meaning  ‘ rich  in  this 
and  that  ’ (which  Henry  follows)  ; but,  besides  the  fact  that  iddt  = iddm  is  not  less  heroic 
than  iddt  = vrdhdt,  the  signification  given  does  not  belong  rightly  to  the  compound, 
nor  has  it  any  application  here.  Our  rendering  has  at  least  concinnity  — unless,  indeed, 
in  a text  of  this  character,  that  be  an  argument  against  its  acceptance.  All  the  com- 
pounds are  evidently  possessive. 

55.  Homage  be  to  thee,  O conspicuous  one  ; see  me,  O conspicuous  one. 

56.  With  food-eating,  with  glory,  with  brilliancy,  with  Brahman- 
splendor. 


737 


TRANSLATION  AND  NOTES.  BOOK  XIII. 


-xiii.  4 


These  two  verses  are  identical  with  vss.  48,  49,  above  Land  are  therefore  not  defined 
by  the  Anukr.J. 

LThe  quotations  from  the  Old  Anukr.,  given  piecemeal  for  this  paryaya-siikta  at  the 
end  of  each  paryaya,  may  here  be  given  together:  1.  trayodaqa;  \\.  astatt  ca ; III. 
tatah  parak  sapta ; IV.  sapiada^a  ; \.  sat  ca  bodhyah  ; \T.  saslhah  pahcaka  ucyate. — 
They  are  given  by  SPP.  in  his  “ Critical  Notice,”  vol.  i.,  p.  21,  with  the  introductory 
words,  caiurthasyd  'vasdnani  vaksyamdudni  tdni  qrnu.^ 

\\vi  parydya  V.,  vss.  47,50,  and  51  have  the  refrain;  and  in  \T.,  vss.  52,  53,  and  54 
have  it:  these  verses  are  gand%>asdnarcah , and  the  rest  avasdnarcah  (as  was 

already  noted  above,  p.  472).  But  since  none  of  the  former  is  divided  in  two  by  an 
avasdna-mVirV,  the  distinction  does  not  affect  the  sums  of  the  '•'■rcah  of  both  kinds,” 
which  are  (as  just  stated)  3 + 3 for  V.  and  3 + 2 for  VI.J 

LHere  ends  the  fourth  anuvdka,  consisting  of  t parydya-sukta  with  (> parydyas  and 
56  verses.  J 

LSome  mss.  reckon  up  the  hymns  as  20  (that  is  14  of  the  decad-divisions  of  our 
hymns  1-3,  plus  6 parydyas  of  our  hymn  4)  and  the  verses  as  188.J 
LHere  ends  the  twenty-eighth  prapdthaka.\ 


Book  XIV. 


[Nuptial  Hymns.  J 

[Nuptial  ceremonies. — This  fourteenth  book  is  the  second  of 
the  six  books  (xiii.-xviii.)  that  form  the  third  grand  division  of  the 
Atharvan  collection,  and  shows  very  clearly  that  unity  of  subject 
which  is  the  distinguishing  characteristic  of  the  books  of  that 
division.  The  book  has  been  translated  by  Weber,  Indische 
Studien,  vol.  v.  (1862),  pages  178-217;  and  the  parts  peculiar  to 
our  text  by  Ludwig  in  his  Der  Rigveda,  vol.  iii.  {Die  Mantra- 
litteratur)^  pages  470-476.  The  bhdsya  is  again  lacking.J 

[The  subject  of  the  book  has  been  often  treated : thus,  by  that  great  scholar,  Cole- 
brooke,  in  i8oi,  in  vol.  vii.  of  the  Asiatic  Researches  (the  paper  is  reprinted  in  Cowell’s 
edition  of  H.  T.  Colebrooke’s  Essays,  vol.  i.,  pages  217-238)  ; by  E.  Haas,  in  the  volume 
of  Weber’s  Studien,  just  cited,  pages  267-412,  Die  Heirathsgebrduche  der  alien  Inder, 
nach  den  Grihyasiitra  j and  latterly  by  Dr.  M.  Winternitz,  in  the  Denkschriften  of 
the  Vienna  Academy  for  1892,  vol.  xl..  Das  altindische  Hochzeitsrituell  nach  dem 
Apastambiya-grihyasiitra  etc.,  with  a detailed  comparison  of  the  nuptial  ceremonies 
prevailing  among  the  other  Indo-European  peoples.  Then,  some  five  years  later  (in 
1897),  in  the  Oxoniensia,  Dr.  Winternitz  published  The  Mantrapdtha  or  the 

Prayer  Book  of  the  Apastambins,  which  contains  very  many  of  the  tnaniras  cited  in  the 
editor’s  Hochzeitsrittiell ; and  for  this  reason  the  citations  of  those  7>tantras  are  given 
below  in  duplicate,  in  order  that  they  may  be  easily  found  in  either  work.  — Here  may 
be  mentioned  also  the  elaborate  comments  given  in  my  Sanskrit  Reader,  pages  398- 
401,  upon  chapters  5,  7,  and  8 of  Agvalayana’s  Grhyasutra,  book  i.,  which  treat  of  the 
wedding  customs  and  the  wedding-service. J 

[Division  into  anuvakas.  — This  book  is  divided  into  two  atiuvdkas,  the  first  with 
64  verses,  and  the  second  with  75.  This  division  is  confirmed  by  the  Old  Anukr.  or 
Pahcapatalikd  (as  quoted  at  the  end  of  each  anuvdkai),  which  says  ddyah  sduryaq 
catuhsastih  and  pancasaptatir  uttarah.  Here  ddyah  and  uttarah  doubtless  refer  to 
anuvdkah  understood.  It  is  also  confirmed  by  AV.  xix.  23.  24. J 

[The  decad-division  is  shown  in  the  mss.  as  usual  : thus  hymn  i is  divided  into  6 
“ decad  (5  tens  and  t “ decad  ” of  14  vss.),  and  hymn  2 is  divided  into  8 

“ decad  (7  tens  and  i “decad”  of  5 vss.).  The  sum  is  14  “ decad 

[Division  into  hymns. — This  seems  to  be  a matter  more  or  less 
questionable.  By  the  Berlin  edition,  and  also  by  that  of  SPP., 
the  book  is  in  fact  divided  into  two  hymns,  each  of  which  coin- 
cides with  an  anuvdka,  as  is  the  case  with  books  xii.  and  xiii. 
The  Old  Anukr.  seems  to  offer  no  evidence  either  for  or  against 
the  division  into  hymns.J 


738 


739 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


|_The  mss.  seem  to  support  the  division  of  the  book  into  two  hymns : thus,  at  the 
end  of  anuvaka  i,  several  mss.  say  anuvake  arthasukta  i ; red  (!)  64;  [supply  pre- 
sumably daqatayali\  6.  And,  at  the  end  of  the  second,  they  say  anuvdke  arthasukta  i ; 
red  75.  Moreover,  as  noted  on  page  768,  some  mss.  sum  up  the  book  as  of  two  hymns.  J 

|_The  Major  Anukr.,  on  the  other  hand,  seems  rather  to  indicate  that  the  book  should 
not  be  divided  into  two  hymns  : i.  by  its  mingling  the  verses  of  the  whole  book  together 
(see  the  next  paragraph,  which  is  by  Mr.  Whitney)  in  its  metrical  and  other  definitions; 
and  2.  by  its  expression  qatatarnyd  [red]  ‘ hundredth  verse,’  which  implies  a continuous 
counting  from  the  beginning  of  the  book  beyond  the  limits  of  the  first  anuvdka  (or 
hymn  .^),  which  contains  only  64  verses.  Per  contra,  this  method  of  designating  a verse 
by  any  ordinal  higher  than  the  first  few  ordinals  is  very  unusual,  and  (so  far  as  I have 
noted)  unexampled,  save  by  the  expression  trayovihqatikayd  in  the  next  clause  and  by 
the  ordinals  of  Kau^.  49.  24,  25  (see  note  to  x.  5.  6).J 

The  descriptions  of  meter  etc.  are  [by  the  Major  Anukr.J  given 
together  for  the  whole  book ; they  are  here  separated  for  the  two 
recognized  divisions  {anuvakas,  treated  as  hymns)  in  accordance 
with  the  method  elsewhere  followed.  The  order  of  verses  is  so 
much  disregarded  in  the  metrical  etc.  descriptions  as  to  make  one 
wonder  whether  the  arrangement  contemplated  by  the  Anukr. 
was  the  same  with  that  which  we  have  Lcf.  p.  740,  top  J ; yet 
minor  deviations  from  the  order  are  not  very  rare  elsewhere. 
Other  special  points  are  mentioned  in  the  notes  to  the  verses. 

[The  Major  Anukr.  begins  its  treatment  of  the  book  as  follows  : satyene  'ti  (xiv.  i.  i) 
sdikonacatvdrihqachatam  dvaydnuvdkakdndam . Sdvitri  Suryd.  dtmaddi- 

vatam.  dnustubhatn.  prathamdbhih  pancabhih  i.  i~s)  somam  astauty 

pardbhih  (xiv.  1.6-?)  si'avivdham ; qatatamyd  [?]  (xiv.  2.36)  devdn ; trayovihqati- 
kayd  (xiv.  i.  23)  sontdrkdu ; parayd  (xiv.  i.  24)  candramasam.] 

|_That  is  to  say  : ‘ The  double-a«MZ’«^<r-book  (the  expression  dvaya  is  a little  strange  : 
the  phrase  would  fit  also  books  xv.  and  xvi.)  that  begins  with  satyena  has  [verses] 
a-hundred-and-forty-save-one  (64  -f  75  = 139).  [The  seer  is]  Surya,'  daughter  of  Savi- 
tar  (cf.  AV.  vi.  82.  2 ; xiv.  2.  30  ; Bergaigne,  Rel.  Ved.  ii.  4S6  f.).  The  deity  is  the  same. 
The  meter,  anustubh.  With  the  first  five  verses  she  praised  (or  mentioned,  laudavit : 
see  note  to  i.  7.  i ) Soma ; with  the  next  verses  (does  this  mean  the  verses  from  6 to  the 
end  of  the  book  ? or  to  the  end  of  the  Surj-a-hymn  proper,  vss.  6-16  ?),  her  own  wedding ; 
with  the  hundredth  verse  (100  = 64  [vss.  of  h.  i]  -f  36  [vss.  of  h.  2]  : hence  xiv.  2.  36), 
the  gods*;  with  the  twenty-third  verse  (xiv.  i.  23),  moon  and  sun;  with  the  next 
(xiv.  I.  24),  the  moon.’J 

* (_The  RV.  Anukr.  also  ascribes  the  corresponding  RV.  hymn  (x.  85)  to  Surya  Savitrl.J 

*[This  statement  does  not  fit  xiv.  2.  36.  On  the  other  hand.  Dr.  Ryder  points  out 
that  it  does  fit  xiv.  2.  46  and  that  the  RV.  Anukr.  makes  devdh  the  deity  of  RV.  x.  85.  17 
(which  = AV.  xiv.  2.  46)  : and  he  accordingly  offers  the  suggestion  that  qatatamyd  may 
be  a text-error  for  daqa-qatatamyd.  \ 

[The  Major  Anukr.  continues:  pard  [?]  (xiv.  1.25-?)  nrndm  vivdhamantrdqisah. 
pard  dehy  (xiv.  i.  25)  aqllld  taniir  (xiv.  i.  27)  iti  dve  vadkuvdsahsa?hsparqamoc- 
anydu.  ye  vadhva  (xiv.  2.  lo)  iti  yaksmandqani.  pard  (xiv.  2.  li)  dampatyoh 
paripanthindqani.\ 


XIV.  I- 


BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA. 


740 


|_The  statements  of  the  RV.  Anukr.  as  to  “ deity  ” correspond  quite  closely  with  those 
just  given,  but  with  some  differences:  thus  it  says  -ninda  for  -mocanydu\  etc.  In 
particular,  the  description  nrnam  vivahamantra  di^isaq  ca  is  applied  by  the  RV.  Anukr. 
to  RV.  X.  85.  20-28.  All  these  9 RV.  verses  have  more  or  less  close  correspondents  in 
AV.  xiv. : they  are,  respectively,  AV.  xiv.  i.  61  ; 2.  33  (cf.  RV.  vss.  21  and  22)  ; i.  34  ; 
I.  19,  18,  20,  21,  26.  All  this,  it  seems,  fails  to  square  with  the  pardh  of  the  text 
of  our  Anukr.,  and  reinforces  Mr.  Whitney’s  suspicion  (above,  p.  739)  that  the  arrange- 
ment of  the  verses  contemplated  by  that  text  may  have  been  different  from  that  which 
appears  in  the  Berlin  edition.  — In  connection  with  this  suspicion  should  be  consid- 
ered also  the  fact  that  the  Anukr.  adds  at  the  end  the  pratikas  iii.  30.  i,  ii.  36.  i,  and 
XX.  126.  I : see  below,  p.  768. J 

[_In  the  Major  Anukr.,  moreover,  a curious  addition  is  inserted  after  the  definition  of 
xiv.  1 . 60,  as  follows  : (the  text  of  its  beginning  is  uncertain  : ity  ? or  pardviny .?) 
edhisimahiti  vydghrddisv  avagatitavyah.  Cf.  the  introduction  to  xi.  i and  especially 
the  note  to  xv.  5.  7.  J 


I.  Marriage  ceremonies. 

[Sdvitri  Stiryd. — dtmaddivatam  {i-y.  somam  astdut ; 6-|_.^J.  svavivdham  : 2j.  somdrkdu  ; 24.. 

candramasam  ; — nrndrh  vivdhamantrdfisak  ; 2j,2y.  vadhuvdsahsariisparfa- 

mocanydu).  |_As  to  the  foregoing,  see  above,  p.  739  .J  dnustubham  : 14.  virdt  prastdra- 
paPikti  ; ly.  dstdrapankti  ; i(p,  20,  2j,  24,  ji-yy,y7,  jg,  40,4s,  47,  49^SO,J3^S^^S7y 
6/].  tristubh  {2y,yi,  4J.  br/iatlgarbhd)  ; 21,  46,^4,  b4.jagatt  (^4,64.  bhurik  tristubh)  ; 

2g,  JS-  p2irasfddbrhatt ; J4.  prastdrapankti  ; j8.  purobrhati  j-p.  parosnih  ; [^48.  pathyd- 
paiikti  ;]  60.  pard?iustubh.'\ 

The  hymn  (except  vss.  4,  62,  which  are  wanting  altogether,  and  41,  42,  which  occur 
in  other  books)  is  found  also  in  Paipp.  xviii.,  with  petty  differences  of  order,  noted 
under  the  verses.  A large  part  of  the  anuvdka  or  hymn  corresponds  to  the  wedding 
hymn  (x.  85)  in  the  Rig-Veda.  The  Vait.  does  not  treat  the  marriage  ceremony,  and 
only  four  or  five  of  the  verses  of  the  book  are  quoted  by  it ; but  a large  part  of  them 
are  used  in  the  sections  (75-79)  of  the  Kaug.  which  deal  with  the  subject. 

Translated:  in  so  far  as  it  corresponds  to  RV.  verses,  by  the  RV.  translators; 
further,  the  parts  that  are  peculiar  to  our  text,  by  Ludwig,  p.  470 ; and,  as  AV.  hymn, 
all  of  it,  by  Weber,  Ind.  Stud.  v.  195-204  (see  178  ff.)  ; Griffith,  ii.  159.  — A large  part 
of  the  weddingdiymn  is  given  in  my  Sanskrit  Reader,  pages  89-90 : the  notes  thereon 
(at  pages  389-390)  may  be  consulted,  and  also  the  notes  at  pages  398-401. 

1.  By  truth  is  the  earth  established  {ui-stabh)  \ by  the  sun  is  the  sky 
established ; by  righteousness  the  Adityas  stand ; Soma  is  set  {^ritci) 
upon  the  sky. 

The  verse  is  RV.  x.  85.  i,  without  variant.  The  pada-Xtxi  also  reads  littab/iitd,  by 
Prat.  iv.  62,  the  s being  omitted  by  ii.  18.  Kau^.  directs  vss.  i and  23  to  be  used  in 
preparing  the  sacrificial  fire,  at  the  beginning  of  the  chapter  on  the  marriage-rites  (75.6: 
according  to  the  comm.,  vss.  1-16  are  meant,  and  23-24)  ; and  again,  near  the  end  of 
the  chapter  (79.  16),  the  whole  book  is  directed  to  be  so  u.sed.  |_Ppp-  has  satvena  for 
satyena  at  the  beginning. J |_Cf.  MP.  i.  6.  i,  and  Wint.,  p.  66. J 

2.  By  Soma  are  the  Adityas  strong ; by  Soma  is  the  earth  great ; like- 
wise in  the  lap  of  these  asterisms  is  Soma  placed  [d-d/ui). 


741 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  I 


Is  RVL  X.  85.  2,  without  variant.  l_Cf.  MB.  i.  9.  2 ; Wint.,  p.  74  ; MGS.  i.  14.  8 and 
P-  157J 

3.  One  thinks  himself  to  have  drunk  Soma  when  they  crush  up  an 
herb ; what  Soma  the  priests  (brahman)  know,  of  that  no  earthly  man 
partakes. 

RV.  (x.  85.  3)  reads  at  the  end  kdq  cand  for  parthh'as.  In  b,  Bs.P.M.W.T.  read 
-pisanti,  D.  -plsanti-,  Ppp.  has  -piqanti.  The  pratlka  is  quoted  in  GB.  i.  2.  9 [^printed  8J. 

4.  When,  O Soma,  they  drink  thee  L^pJ,  then  thou  fillest  thyself  up 
again  ; Vayu  is  Soma’s  defender  ; the  month  is  norm  (dkrti)  of  the  years 
(sdmd). 

RV.  (x.  85.  5)  reads  deva  for  soma  in  a.  The  verse  (as  noted  above)  is  wanting 
in  Ppp. 

5.  Guarded  by  covering-arrangements,  defended  by  watchmen  ('i'ibdr- 
haia),  O Soma,  thou  standest  hearing  the  pressing-stones  ; no  earthly  one 
partakes  of  thee. 

Is  RV.  X.  85.  4,  without  variant.  All  this  talk  about  the  moon  as  identical  with 
Soma  at  the  beginning  of  the  Stiryd-hymn  seems  very  meaningless  unless  Surya  is 
really  the  moon,  who  every  month  “goes  to”  her  spouse  the  sun. 

6.  Intention  (c^^ti)  was  the  pillow,  sight  was  the  ointment,  heaven 
[and]  earth  were  the  coffer  (kb^a),  when  Surya  went  to  her  husband. 

Is  RV.  X.  85.  7,  without  variant. 

7.  The  rdibhl  was  the  parting  [song]  (P.  anudeyi),  the  ndrdqahsi  was 
the  welcoming  one  (?nybcam) ; Surya’s  garment  verily  was  excellent ; she 
goes  adorned  with  song  (gdthd). 

Is  RV.  X.  85.  6,  which  reads  at  the  end  pdriskrtam  pdriakrtam)  for  pdriskrta 
(which  our  p.  and  s.  both  have).  The  translation  given  ventures  new  conjectures  for 
anudeyi  (lit.  ‘to  be  given  after’)  and  nyocani  (lit.  ‘making  wonted  or  at  home’)  ; the 
Pet.  Lexx.  say  ‘dowry’  |_so  BR.  iii.  569,  OB.  i.  52  : but  cf.  BR.  i.  205  and  v.  987 J and 
‘ornament’;  Ludwig  ‘ vom  Hause  mitgegeben ’ and  ‘[ins  neue  Haus]  einfiihrend’; 
Weber,  ‘ train  ’ and  ‘ hand-maid.’ 

8.  The  laudations  (stoma)  were  the  cross-pieces  (V.  pj-atidhi)  ■,  meter 
was  the  kurira,  the  opacd;  of  Surya  the  Agvins  were  the  wooers,  Agni 
was  the  forerunner. 

Is  RV.  X.  85.8,  without  variant.  For  kurira  and  opaqd,  women’s  head-dresses  or 
parts  of  such,  compare  vi.  138.  In  this  connection  the  commentators’  explanation  of 
pratidhi  “ cross-pieces  on  the  chariot-pole  ” is  extremely  unlikely ; it  must  rather  be 
some  article  of  a woman’s  dress.  Ppp.  reads  and  combines  paridhayas  k-. 

9.  Soma  was  the  bride-seeker ; both  Agvins  were  wooers,  when  Savitar 
gave  to  her  husband  Surya,  praising  (^ahs)  with  her  mind. 

Is  RV.  X.  85.  9,  without  variant,  save  that  our  pada-mss.  falsely  leave  adadat 
unaccented.  ‘ Praising,’  apparently  ‘ assenting  gladly.’  Ppp.  reads  at  end  'dadhat. 


XIV.  I- 


BOOK  XIV,  THE  ATHARVA-VEDA-SAMHITA. 


742 


10.  Mind  was  her  cart;  heaven  also  was  [its]  canopy;  the  two  draft- 
oxen  were  white  {gukrd),  when  Surya  went  to  her  husband. 

RV.  (x.  85.  10)  has  at  tnd  grhdm  instead  ol pdiim. 

11.  Haltered  with  verse  ire)  and  chant  {sdma7i),  thy  two  oxen  went 
peaceful  {'i  sdfttand)  \ ears  were  thy  (two)  wheels;  in  the  sky  the  wander- 
ing track. 

AbhUiita  seems  to  be  the  correlative  to  abhidhanl.  Our  ‘ears’  (p.  qrdtre  iti)  is  a 
bad  variant  to  RV.  (x.  85.  ii)  grdiram,  ‘hearing.’  RV.  also  has  in  b itas  for  ditam. 
We  have  to  gain  in  c a syllable  by  harsh  resolution  in  order  to  make  a full  pada. 
Ppp.  reads  in  a upahitdu. 

12.  Clean  were  the  (two)  wheels  of  thee  as  thou  wentest ; out-breath- 
ing iyyand)  was  the  inserted  axle  ; a cart  made  of  mind  did  Surya  ascend 
when  going  forth  to  her  husband. 

Is  RV.  X.  85.  12,  without  variant.  The  przda-rezding  manasmayatn  in  c is  by  Prat, 
iv.  24.  |_Here  Roth’s  Collation  says  (^act  wie  Vulgata”  !J 

13.  The  bridal  (yahatii)  of  Surya,  which  Savitar  sent  off  {ava-srj),  has 
gone  forth ; in  the  Maghas  are  slain  the  kine ; in  the  Phalgunis  is  the 
wedding. 

RV.  (x.  85.  13)  reads  in  c aghasu  * |_Ppp.  has  the  samej,  and  hanyante  without  the 
antithetical  accent  which  all  our  mss.  give,  and  which  our  text  ought  to  read,  and,  for  d, 
drjunyoh  pdry  7ihyate.  The  Magha  stars  are  what  we  call  the  Sickle,  in  the  neck  of 
Leo;  the  PhalgunI  stars  are  the  rectangle  /3,  Q,  8,  93  Leonis;  arjunt  = phalguni ; the 
moon  is  in  the  latter  either  one  or  two  days  after  it  is  in  the  former.f  From  such 
utterly  indefinite  data  the  attempt  to  extract  a date  is  wasted  labor.  ‘ Is  the  wedding’ : 
vy  uhyate  is  the  verb  corresponding  to  vivd/ia  ‘ wedding,’  lit.  ‘ driving  away  ’ ; Ppp. 
reads  instead  vi  havyate.  The  second  half-verse  is  quoted  in  Kauq.  75.  5,  in  the  general 
definition  of  the  time  for  wedding.  |_With  reference  to  this  much-discussed  verse,  see  : 
Weber,  in  Abh.  der  BerlUier  Ak.  for  1861  (Naksatra-essay),  p.  364,  and  in  Sb.  for  1894, 
p.  804  ; Jacobi,  Festgrtiss  an  Roth,  p.  69;  Wint.,  p.  32. J 

*|_Weber  discusses  the  readings  aghasu  and  maghasu,  and  deems  the  RV.  reading 
to  be  in  this  case  the  secondary  one  : Sb.  1894,  p.  807.  J f fliese  asterisms 

(no’s  10,  and  1 1,  12)  see  Whitney,  JAOS.  vi.  332-4,  or  Oriental  and  Linguistic  Studies, 

ii.  352-3.  It  is  not  impertinent  to  note  that  the  regents  of  the  Phalgunis  are  Bhaga 
and  Aryaman,  and  that  those  of  the  Maghas  are  the  Manes.  For  the  latter,  cf.  TB. 

iii.  I.  4*:  sd  'tra  jiihoti : pitfbhyah  svahd,  maghabhyah  svahd,  'naghabhyah  svahd, 
gadabhyah  svahd,  ' rtindhatibhyah  svahe,  'tij  but  better  TS.  iv.  4.  10. J 

14.  When,  O Alvins,  ye  went  asking,  with  your  three-wheeled 
[chariot],  to  Surya’s  bridal,  where  was  one  wheel  of  yours where  stood 
ye  for  pointing  out.? 

The  verse  corresponds,  without  variant,  to  RV.  x.  85.  14  a,  b and  15  c,  d.  The  sense 
of  the  questions  is  wholly  obscure. 

15.  When  ye  went,  O lords  of  beauty,  unto  the  wooing  of  Surya,  all 
the  gods  assented  to  that  [deed]  of  yours ; Pushan  as  son  chose  a father. 


743 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  I 


This  verse,  again,  corresponds  to  parts  of  two  in  the  RV.,  namely  x.  85.  15  a,  b and 
14  C,  d ; the  only  variant  is  that  R\'.  reads  pitdrau  for  -ram  in  d,  and  Ppp.  piiard  'vr-, 
which  doubtless  means  the  same.  Metrically  the  verse  is  as  much  virdj  as  vs.  14. 

16.  The  two  wheels  of  thee,  O Surya,  the  priests  {brahman)  know  sea- 
sonably; further,  the  one  wheel  that  is  in  secret  — that,  verily,  the 
enlightened  {addhati)  know. 

Is  RV.  X.  85.  16.  All  our  mss.  accent  in  a surye  and  in  d l_all  save  D.J  vidiih ; 
our  edition  corrects  both  words  to  accordance  with  RV'.  Close  correspondence  with 
RV'.  X.  85  ceases  with  vs.  16,  at  the  end  of  the  Surya-hymn  proper.  LSPP.  reads  surye 
with  all  his  authorities,  and  vidiih  with  nearly  all.  He  adds  : “ the  correction  to  viduh 
is  not  inevitable.”  But  I do  not  see  how  the  accented  form  is  to  be  rendered. J 

17.  We  make  offering  to  Aryaman  of  good  connections,  husband- 
finder  ; like  a gourd  from  its  bond,  from  here  I release,  not  from  yonder. 

This  verse  is  found  as  RV'.  vii.  59.  12,  a late  and  ungenuine  appendage  to  that  hymn, 
and  having  no /art'rt-text ; its  reading  is  very  different,  namely:  trydmbakam  yajiimahe 
sugdndhim  pustivdrdhanam  : urvdrukdm  h>a  bdndhandn  mrtydr  muksiya  ma  'mftat ; 
and  with  this  agree  TS.  (i.  8.  6*)  and  MS.  (i.  10.  4),  except  that  they  accent  sitgan- 
dhlm  in  b;  V'S.  (iii.  60)  has  trydmbakam  in  a;  for  b,  sugandhlm  patividanam ; for 
d,  itd  muksiya  ma  'mutah.  Ppp.  has  at  end  muhea  md  'mutah.  Vait.  9.  19  quotes 
the  RV.  verse  in  the  cdturmdsya  ceremony,  giving  the  text  in  full;  Kaug.  75.  22  makes 
our  verse  accompany  an  oblation  offered  when  the  wooer  comes  in.  The  Anukr.  takes 
no  notice  of  the  redundant  syllable  in  c (read  -kdm  ’va).  |_For  17,  18,  cf.  MP.  i.  5.  7, 
and  VVint,  p.  s6.J 

18.  I release  [her]  from  here,  not  from  yonder;  I make  her  well- 
bound  yonder,  that  she,  O gracious  Indra,  may  be  rich  in  sons,  well- 
portioned. 

Is  RV.  X.  85.  25,  without  variant  |_save  that  our  text  does  not  give  muhedmi  the  anti- 
thetical accent  J.  Prat.  ii.  65  teaches  the  combination  -tas  karam.  Ppp.  begins  pre  'to 
muheata  md  'mutah.  The  mantrapdtha  |_MP.  i.  4.  5J  of  the  Apastamba  Grhya-Sutra 
(see  VV'internitz,  Altind.  Hochseitsrituell  etc.,  p.  54)  has  a vaiydng  version,  reading  in 
a muheati  ma  [_Oxford  text  nd\,  and  in  b karat. 

\ 

19.  I release  thee  from  Varuna’s  fetter,  with  which  the  very  propitious 
Savitar  bound  thee  ; in  the  lair  {yoni)  of  righteousness,  in  the  world  of 
the  well-done,  be  it  pleasant  for  thee  accompanied  by  the  wooer 
(^sambhald). 

The  first  three  padas  are  the  same  with  RV^.  x.  85.  24  a-c,  the  only  RV.  variant  being 
suqdvah  at  end  of  b ; for  d,  RV.  has  dristdm  tvd  sahd  pdtyd  dadhdmi.  TS.  (i.  i.  lo^  ; 
iii.  5-6')  has  a nearly  corresponding  verse;  imam  vi  sydmi  vdrunasya  paqaiii  ydin 
dbadhnita  savita  suketah  : dhdtiiq  ca  yondu  sukrtdsya  lake  syoudm  me  sahd  pdtyd 
karomi.  Our  first  half-verse  is  repeated  below  as  58  a,  b ; and  the  pratika  quoted  in 
Vait.  4.  1 1 doubtless  belongs  to  the  latter,  and  not  to  this  verse  as  assigned  by  the 
editor.  On  the  other  hand,  iht  pratika  quoted  in  Kaug.  75.  23,  used  in  connection  with 
loosing  the  scarf  {vesta)  tied  about  the  bride,  doubtless  belongs  here.  The  Apastamba- 
text  (VVinternitz,  p.  63)  gives  bvo  slightly  differing  versions  of  the  verse  [_MP.  i.  5.  16J. 


XIV.  I- 


BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA. 


744 


Ppp.  puts  the  verse  next  after  our  vs.  i6;  |_but  further  it  makes  our  19  c,  d change 
place  with  our  58  c,  d,  reading,  however,  'stu  sahapatni  vadhu  for  our  astu  sahdsam- 
bhalaydi^. 

20.  Let  Bhaga  lead  thee  hence,  grasping  thy  hand;  let  the  Agvins 
carry  thee  forth  by  a chariot ; go  to  the  houses,  that  thou  mayest  be 
housewife  ; thou,  having  control,  shalt  speak  unto  the  council. 

RV.  (x.  85.  26)  begins  with  pfisa  instead  of  bhdgas.  In  Kau9.  (76.  10)  the  verse 
accompanies  the  leading  of  the  bride  out  of  her  house. 

2 1 . Let  what  is  dear  succeed  {sam-rdh)  here  for  thy  progeny ; watch 
thou  over  this  house  in  order  to  housewife-ship ; mingle  thy  self  {tanti) 
with  this  husband ; then  shalt  thou  in  advanced  age  speak  to  the  council. 

RV.  (x.  85.  27)  reads  in  diprajdya  (as  does  also  Ppp.),  and  in  c-d  srjasva  'dha  jivri 
viddtham  a vaddthah.  Our  d is  the  same  with  viii.  i.  6 d above,  and  our  mss.  here  also 
read  jirvis  (except  Bs.L,  jbvis),  which  ought  to  have  been  adopted  in  our  text.  The 
Apastamba  text  (Winternitz,  p.  74  [_MP.  i.9.  4J)  has  jivri.  The  verse,  with  several 
others,  is  quoted  in  Kau^.  77.  20  in  connection  with  the  bride’s  entering  her  new  abode. 
The  verse  lacks  two  syllables  of  being  a full  jagati.  |_Vs.  discussed  by  Bloomfield, 
JAOS.  xix.^  14  ; cf.  Baunack,  KZ.  xxxv.  495,  499. J 

22.  Be  ye  (two)  just  here  ; be  not  separated ; attain  your  whole  life- 
time, sporting  with  sons  [and]  grandsons,  rejoicing,  well-homed. 

RV.  (x.  85.42)  reads  instead  of  svastakau,  and  Ppp.  has  the  same.  Ppp. 

also  has  dirgham  for  viqvam  in  b.  [_Cf.  MP.  i.  8.  8 and  note.J 

23.  These  two  move  on  one  after  the  other  by  magic;  two  sporting 
young  ones  go  about  the  ocean ; the  one  looks  abroad  upon  all  beings ; 
thou,  the  other,  disposing  the  seasons  art  born  new. 

24.  Ever  new  art  thou,  being  born  ; sign  of  the  days,  thou  goest  to 
the  apex  of  the  dawns ; thou  disposest  to  the  gods  their  share  as  thou 
comest ; thou  extendest,  O moon,  a long  life-time. 

These  two  verses  are  repeated  here  from  vii.  8i.  1,  2 ; |_see  the  notes  to  those  verses: 
also  the  Anukr.  extracts  at  p.  739,  H 4,  which  refer  vs.  23  to  sun  and  moon  and  vs.  24 
to  the  moonj.  Most  of  verse  23  we  had  also  as  xiii.  2.  ii.  In  order  to  make  sure 
that  the  two  right  ones  are  reproduced,  all  our  mss.  read  here  purvapardm  ndvonavah 
(instead  of,  as  us\iz\,  piirvdpardm  iti  dvd).  They  are  RV.x.  85.  18,  19,  and  are  found 
also  in  other  texts,  as  to  which  and  the  various  readings  see  the  notes  to  vii.  81.  i,  2. 
Ppp.  has  in  23  d (with  RV.)  jdyate  punah,  and  in  24  (also  with  RV.)  bhavati,  eti,  and 
dadhati  (but  apparently  tirase).  In  Kaug.  75.  6,  vs.  23  (according  to  the  comm.,  both 
23  and  24)  is  used  with  vs.  i ; in  79.  28,  vs.  64  is  allowed  instead  of  vs.  24,  in  case  the 
latter  is  not  known. 

25.  Give  thou  away  the  qdmulya;  share  out  goods  to  the  priests 
{brahmdn)\  it,  becoming  a walking  {padvdni)  witchcraft,  enters  the 
husband  [as]  a wife. 

RV.  (x.  85.  29)  differs  only  by  reading  bhuivi  in  c ; our  pada-l^xi  has  bhiitva  ; a : J-. 
According  to  Kau^.  79.  20,  the  verse  accompanies  the  giving  away  of  the  bride’s 


745 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  I 


undergarment,  which  is  regarded  as  e.xtremely  ill-omened  if  not  so  disposed  of  and 
expiated  by  gifts  to  the  Brahmans.  |_Cf.  the  Anukr.  extracts,  p.  739,  end.J  Qamulya 
is  defined  in  the  Pet.  Le.\x.  as  “a  woolen  shirt,”  as  identical  with  qatniila,  which  is 
so  defined  by  the  comm,  to  LQS.  i.x.  4.  7.  The  Apastamba  text  (Winternitz,  p.  100 
|_MP.  i.  17.  7J)  reads  instead  qabalya. 

26.  It  becomes  blue-red  ; [as]  witchcraft,  infection,  it  is  driven  away  (i*) ; 
her  relations  [jtulii)  thrive  ; her  husband  is  bound  in  bonds. 

Is  RV'.  X.  85.  28,  without  variant.  Vy  ajyate  is  translated  as  coming  from  root  aj 
instead  of  ahj,  ‘is  smeared.’  Pada  a perhaps  refers  to  the  bloody  discoloration  of  the 
garment;  d to  its  ill  effects  if  not  duly  expiated.  The  Ap.-text  (Wint.,  p.  67  [MP. 
i.  6.  8J)  has  for  a mlalohite  bhavatah,  as  if  the  garments  were  two.  RV.  and  AV . 
pada-ltxts  have  dsaktlh  undivided. 

27.  Unlovely  becomes  [his]  body,  glistening  in  that  evil  way,  when 
the  husband  wraps  his  own  member  with  the  bride’s  garment. 

RV.  (x.  85.  30)  reads  at  the  beginning  aqrira,  and  at  the  tnd -dhitsate  ■,  Ppp.  also 
has  aqrira;  |_and  tanus  for  tanus\.  Most  of  our  mss.  (all  save  P.M.W.)  give  vasasas 
in  c,  and  this  is  accordingly  more  probably  to  be  regarded  as  the  AV.  reading.  |_So 
SPP.  with  all  his  authorities. J ^The  Berlin  ed.  has  vasasd,  to  accord  with  the  RV.J 
Afiga  might  mean  ‘body’  (so  the  translators).  |_For  vss.  27,  28,  29,  cf.  respectively 
MP.  i.  17.  8,  10,  9,  and  see  Wint.,  p.  100.  J 

28.  Carving  on,  carving  open,  also  cutting  over  apart ; see  the  forms 
of  Surya ; them  also  the  priest  {brahman)  cleans  {^umbh). 

RV.  (x.  85.  35)  reads  at  the  end  /«  qundhati  |_cf.  BR.  vii.  261,  topj.  Weber  Lp.  190J 
sees  in  the  verse  a comparison  of  the  blood  on  the  bride’s  garment  w’ith  that  from  the 
sacrificial  victim  when  dismembered,  the  priest  having  power  to  cleanse  both  stains 
away. 

29.  Harsh  is  that,  sharp,  barbed,  poisoned  ; that  is  not  to  be  eaten  ; 
what  priest  (brahman)  knows  Surya,  he  indeed  deserves  the  bride’s 
[garment]. 

RV.  (x.  85.  34)  inserts  another  etdt  after  kdtukam,  and  reads  vidyat  for  veda  in  c. 
The  omission  of  kdtukam  (with,  in  RV.,  eidt)  would  rectify  the  meter  of  a ; as  it  stands, 
it  is  an  extremely  poor  '■'•brhatt"  pada.  Attave  ‘to  be  eaten’  is  very  strange  here. 
Surya  in  c is  generally  understood  to  mean  ‘ the  Surya-hymn.’ 

The  following  four  verses  are  found  in  no  other  text. 

30.  That  priest  verily  takes  this  garment,  pleasant,  well-omened,  who 
goes  over  the  expiation,  by  whom  the  wife  takes  no  harm. 

The  pada-itxt  reads  prayaccittim,  undivided ; if  we  had  -ttam,  yena  would  apply  to 
it,  instead  of  to  brahma.  Ppp.  reads,  for  a,  b ; sa  vat  tath  syono  harati  brahma  vdsas 
siimahgalan. 

31.  Do  ye  (two)  bring  together  a successful  (sdmrddha)  portion, 
speaking  right  in  right-speakings ; O Brahmanaspati,  make  the  husband 
shine  (riic)  for  her;  let  the  wooer  (sambhald)  speak  this  speech  agreeably 
(cdju). 


XIV.  I- 


BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA. 


746 


According  to  Kaug.  75-  8,  9,  this  verse  is  addressed  to  the  wooer  and  his  companion, 
when  they  are  sent  out  to  win  the  bride ; the  second  half-\'erse  to  the  priest  (who  is 
one  of  them?).  ‘ Make  shine,’  doubtless  ‘ set  in  a favorable  light.’  The  verse  |_scanned 
by  the  Anukr.  as  11+9:12+12  =44j  may  best  be  read  as  11+11:12+12;  [_but  d 
has  a bad  cadence J.  Ppp.  reads  mrtyodyena  at  end  of  b,  and  sumbhalo  in  d. 

32.  May  ye  be  just  here  ; may  ye  not  go  away  ; may  ye,  O kine, 
increase  this  man  with  progeny ; going  in  beauty,  ruddy,  with  soma- 
splendor — may  all  the  gods  turn  (kr)  your  minds  hither. 

In  KauQ.  79.  17  this  verse  (according  to  the  commentators,  this  and  the  next)  seems 
to  be  directed  to  accompany  the  paying  (in  kine)  the  price  demanded  for  the  bride ; 
but  surely  that  cannot  have  been  its  original  sense.  The  first  pada  is  identical  with 
iii.  8.  4 a ; C has  a redundant  syllable.  The  pada-tQxt  writes  qubhatn  ; yatlh,  but  the 
expression  is,  so  far  as  accent  is  concerned,  treated  as  if  a compound:  compare  2.  52 
below.  No  reason  is  discoverable  for  the  accent  of  krdn  in  d. 

33.  May  ye,  O kine,  enter  this  man  together  with  progeny;  this  man 
minisheth  {ml)  not  the  share  of  the  gods ; for  this  man  shall  Pushan, 
and  all  the  Maruts,  for  this  man  shall  Dhatar,  Savitar  quicken  {su)  you. 

Ppp.  reads  vi^adhvam  at  end  of  a.  This  verse  indicates  distinctly  that  the  preceding 
one  is  meant  as  a wish  for  prosperity  in  respect  to  kine. 

34.  Free  from  thorns,  straight,  let  the  roads  be  by  which  [our]  com- 
rades go  a-wooing  for  us  ; together  with  Bhaga,  together  with  Aryaman 
— let  Dhatar  unite  [us]  with  splendor. 

The  first  half-verse  is  RV.  x.  85.  23  a,  b,  which,  however,  reads  |_with  MP.J  pdtithas 
for  |_our  metrically  bad  J -thdnas ; the  second  half  goes  on : sdm  aryama  sdm  bhdgo  no 
niniydt  etc.  |_cf.  MP.  i.  i.  2 J ; our  text  is  a foolish  and  inconsistent  substitute.  Kau^. 
77.  3 gives  the  verse,  with  2.  1 1,  as  to  be  used  when  the  bridal  train  starts  off  home ; in 
75.  12  it  [according  to  Daga  Kar.,  only  the  first  half-versej  is  made  to  accompany  the 
sending  out  of  a guard  for  the  bride.  [Cf.  Wint.,  p.  40.  J , 

35.  Both  what  splendor  is  placed  in  dice,  and  what  in  strong  drink  — 
what  splendor,  O Alvins,  is  in  kine,  with  that  splendor  favor  {av)  ye 
this  woman. 

All  our  mss.  accent  aqvhid  in  c ; our  edition  makes  the  necessary  correction  to  aqvind. 
[SPP.  adopts  and  defends  the  reading  Ppp.  puts  the  verse  after  our  vs.  36. 

The  Anukr.  does  not  heed  that  the  first  pada  lacks  a syllable.  According  to  Kau^.  75.  27, 
this  verse,  with  43  below,  is  used  in  connection  with  pouring  of  water  on  the  bride ; and 
again,  in  139.  15,  this  and  the  next,  with  several  others  from  different  books,  accompany 
a libation  [in  the  fire]  in  the  ceremony  of  initiation  into  V’edic  study ; both  also  (35,  36) 
are  reckoned  as  belonging  \.o\\\^varcasya  gana  (see  note  to  Kau9.  13.  i).  [Cf.  ix.  i.  18; 
vi.  69.  i.J 

36.  With  what  [splendor]  the  backsides  of  the  courtezan  {ma/idnagtti), 
O Alvins,  or  with  what  the  strong  drink,  with  what  the  dice  were  flooded 
{abhi-sic),  with  that  splendor  favor  ye  this  woman. 


747 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-.\iv.  I 


That  is,  apparently,  give  her  all  the  attractions  which  these  various  seductive  things 
are  known  to  possess.  ‘Courtezan,’  lit.  ‘great  naked  woman,’  emending  to  -nagnyas  : 
|_but  all  authorities,  both  SPP’s  and  W’s,  have  -naghnyas The  verse  has  a distant 
likeness  to  one  in  PCS.  ii.  6.  12.  The  s of  asicyanta  is  by  Prat.  ii.  92,  where  this 
example  is  quoted  in  the  commentary.  The  redundant  syllable  in  the  first  pada  passes 
unheeded  by  the  Anukr.  For  the  use  of  the  verse  in  Kauq.  see  the  note  to  the  preced- 
ing verse.  Ppp-  puts  the  verse  before  our  35  as  noted  above,  and  the  ms.  reads  for  a : 
yan  ma  nagna  jaghnam. 

37.  He  who  shines  (dl)  without  fuel  within  the  waters,  whom  the 
devout  (vipra)  praise  at  the  sacrifices  {adhvard)  — O child  of  the  waters, 
mayest  thou  give  waters  rich  in  honey,  with  which  Indra  increased,  full 
of  heroism. 

The  verse  is  RV.  x.  30.  4,  which  accents  dii/ayat,  and  reads  at  the  end  viryhya. 
Ppp.  combines  in  &yo  'nidhmo.  Kauq.  75.  14  makes  the  verse  accompany  the  piercing 
(^pra-vyad)t)  of  a stick  of  wood  (loga)  in  the  water. 

38.  Now  do  I remove  (apa-iih)  the  glistening  seizer  {grdb/id),  body- 
spoiling  ; what  sheen  is  e.xcellent,  that  I draw  up  {ud-ac). 

Ppp.  reads  in  the  first  half-verse  tanudiisim  athi  nudami.  For  its  second  half  it  has 
yaq  ^ivo  bhadro  rocanas  icna  tvam  api  nudami,  making  a fair  \\2M-a71ustubh.  Accord- 
ing to  Kau^.  75.  15,  16,  the  thing  (the  pierced  piece  of  wood)  is  removed  with  the  first 
two  padas ; and  with  the  third  water  is  drawn  up  {anvipam  ‘ in  the  direction  of  the 
current  ’)  and  is  then  presented  with  vs.  39.  The  verse  (9-1-8:11=  28)  is  described  by 
the  Anukr.  with  mechanical  correctness. 

39.  Let  the  Brahmans  take  for  her  [water]  for  bathing ; let  them  draw 
up(.^)  waters  that  slay  not  a hero;  let  her  go  about  the  fire  of  Aryaman, 
O Pushan  ; father-in-law  and  brother-in-law  are  looking  on  {prati-iks). 

The  translation  implies  the  obvious  emendation  of  ajantu  to  acantu  in  b.  [^Cf.  the 
MP.  reading  acantu,  and  also  xi.  i.  2,  where  vacant  answers  to  the  RV.  reading  vajatn.\ 
There  is  also  something  wrong  about  d,  where  a plural  verb  is  made  to  agree  with  two 
singular  subjects.  The  Apast.  tnantra-itxi  (Wint.,  p.  43  |_MP.  i.  i.  7-8 J)  has  in  both 
padas  (as  well  as  in  other  respects)  better  readings : a 'syai  brdhmanah  sndpanath 
harantu  : dviraghnlr  ud  acantv  apah  * : aryatnnd  agnitn  pdri  yantu  ksiprdm  prdti 
"ksantd/h  qvacruvo  devdrdq  ca.  Ppp.  reads  in  a-b  a ‘‘stndi  harantu  snapanam  brah- 
tnand  'vir-\  and  in  c,  ‘gnint  pary  eti  ksipram.  [_The  ksipram  of  Ppp.  and  MP.  sug- 
gests thatj  our  pusan  in  c may  be  a corruption  for  osdni;  Lcf.  also  vii.  73.  6 aj.  The 
use  of  the  verse  by  Kaug.  75.  17  was  noticed  in  the  preceding  note  ; in  76.  20,  the  second 
half-verse  accompanies  the  leading  of  the  bride  thrice  about  the  fire  (in  Apast.  the  lay- 
ing of  a ring  of  darbha-gx-&.%%  upon  her  head).  The  Anukr.  does  not  heed  the  lack  of  a 
syllable  in  b.  *|_Oxford  text  dpah  ; misprint  ?J 

40.  Weal  be  to  thee  gold,  and  weal  be  waters ; weal  be  the  post 
{methi),  weal  the  perforation  {tdrdman)  of  the  yoke ; weal  be  for  thee  the 
waters  having  a hundred  cleansers  (^-pavitra) ; for  weal,  too,  mingle  thy- 
self with  thy  husband. 


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748 


Ppp.  is  much  corrupted  in  this  verse,  but  can  be  seen  to  read  metis  for  tnethis  in  b ; 
in  c it  combines  td  "pah,  and  in  d it  omits  u.  In  Kau(;.  76.  12,  the  verse  is  muttered 
(according  to  paddhati,  it  and  the  following  verse)  while  the  bride  is  bound  to  the 
right  yoke-pole  and  the  left  yoke-hole,  and  a piece  of  gold  is  fastened  to  her  forehead. 
Purification  by  the  yoke-hole  (apparently  growing  out  of  the  occurrence  of  the  next 
verse  in  RV.)  plays  a part  in  various  versions  of  the  marriage-rites ; [_cf.  note  to  vs.  41 J. 
Apast.  (Wint.,  p.  44  |_MP.  i.  i.  loj)  has  this  same  verse  with  unimportant  variations 
{tnedhl  in  b,  etc).  |_Cf.  Wint.,  p.  46.  J The  verse  (ii-fi2;  ii-fii  = 45)  is  slightly 
irregular  ]_but  has  /r/j/?^M-cadences  throughout  J. 

41.  In  the  hole  of  the  chariot,  in  the  hole  of  the  cart,  in  the  hole  of 
the  yoke,  O thou  of  a hundred  activities,  having  thrice  purified  Apala, 
O Indra,  thou  didst  make  her  sun-skinned. 

The  verse  is  RV.  viii.  80  (91).  7,  which  has  for  sole  variant  piitvi  in  c.  Prat.  ii.  64 
prescribes  the  combination  tris  p-,  but  part  of  our  mss.  (O.R.K.)  read  trih.  The  Apast. 
version  (Wint.,  p.  43  ^MP.  i.  1.9J)  is  quite  corrupt.  |_Cf.  MGS.  i.  8.  1 1 and  p.  149. J 
In  Ppp.  the  verse  is  not  found  among  the  marriage  verses,  but  in  book  iv.,  |_and  without 
variantj.  |_For  a careful  treatment  of  the  Apala  story,  see  H.  Oertel,  in  JAOS. 
xviii.'  26. J |_The  MP.  version  of  this  verse  furnishes  Bdhtlingk  occasion  for  some 
interesting  general  critical  remarks,  Berichte  der  sdchsischen  Gesellschaft,  Feb.  5,  1898, 
P-  4-J 

42.  Hoping  for  well-willing,  offspring,  good-fortune,  wealth,  becoming 
obedient  {dnuvraia)  to  thy  husband,  gird  thyself  in  order  to  immortality. 

This  verse  also  is  found  in  Ppp.  away  from  the  rest,  in  book  xx.,  and  with  much 
difference  of  text : thus,  b-d,  praco  bahttr  atho  balam  : indrany  anuvratd  san  tiahye 
amrtdya  kam.  In  Kaug.  76.  7,  the  verse  is  used,  with  2.  70,  when  the  bride  is  girded 
with  a bond,  a yoke-rope  {yoktra).  The  Apast.  version  (Wint.,  p.  45  |_MP.  i.  2.  7J)  has 
tanum  for  rayim  in  b,  agner  for  pdtyur  in  c,  and,  for  d,  sdfh  nahye  sukrtaya  kdvi. 
Vait.  2.  6,  again,  makes  it  accompany  the  girding  of  the  sacrificer’s  wife  at  the  sacrifice. 
[_In  the  Berlin  ed.,  correct  kam  to  kdm.\ 

43.  As  the  [mighty  (Jvrsd)\  river  {sindhti)  won  Qsfi)  the  supremacy  of 
the  streams  {nadt),  so  be  thou  supreme  {satnrdjni),  having  gone  away  to 
thy  husband’s  home. 

Perhaps  sindhu  should  be  rendered  ‘ Indus’  (so  Zimmer,  p.  317;  Weber,  p.  199). 
Susuve,  lit.  ‘impelled  for  one’s  self,’  is  employed  here  in  an  unusual  sense;  the  word  is 
quoted  as  example  under  Prat.  ii.  91  ; iv.  82.  Ppp.  reads  susuve  vrkdt.  By  Kaui;. 
75.  27,  the  verse  accompanies  the  emergence  of  the  bride  from  the  bath  (with  vs.  35, 
above). 

44.  Be  thou  supreme  among  fathers-in-law,  supreme  also  among 
brothers-in-law ; be  thou  supreme  over  sister-in-law,  supreme  also  over 
mother-in-law. 

The  verse  is  RV.  x.  85.  46,  which,  however,  reads  for  a.  s.  qvdqure  bhava ; for  b,  s. 
(va^rvam  bhava;  for  c,  udnandari  s.  bhava  ; for  d,  s.  ddhi  de^'fsu ; and  MB.  (i.  2.  20) 
agrees  throughout  with  RV.  {(va^fydm  in  b must  be  a blunder).  [MP.  i.6.  6 follows 
RV.,  but  with  (^vaqruvam  in  b:  cf.  Wint.,  p.  66. J 


749 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  I 


45.  They  (f.)  who  spun,  wov'c,  and  who  stretched  [the  web],  what 
divine  ones  (f.)  gave  the  ends  about,  let  them  wrap  thee  in  order  to  old 
age ; [as]  one  long-lived  put  about  thee  this  garment. 

Fpp.  combines  in  a. yd  'krntan.  The  verse  is  found  also  in  PCS.  (i.  4.  13),  HGS. 
(i.  4.  2),  MB.  (i.  I.  5).  All  end  a with  yd  atanvata ; in  b,  all  insert  ca  aiter  yds  y and 
PCS.  reads  tantiin  abhito*  tatantha,  and  MB.  devyo  antdn  abhito  tatantha ; fore,  they 
have  tds  tvd  devJr  (MB.  devyo')  jarasd  (PCS.  -se)  samvyayantv  (POS.  -yasva)  ; in  d, 
only  HGS.  has  dyupndn.  |_Cf.  MP.  ii.  2.  5,  and  Wint.,  p.  47,  and  MGS.  i.  10.  8 and 
p.  IS4.J  The  verse  has  an  extra  syllable  in  a which  the  Anukr.  does  not  notice.  In 
Kauq.  76.4,  this  and  vs.  53  accompany  the  putting  of  a hitherto  unused  garment  upon 
the  bride.  |_The  same  two  vss.  are  referred  to  by  the  name  paridhdpanlye  at  79.  13  ; 
so  the  schol.J  *|_This  sandhi  is  of  course  not  to  be  laid  at  the  door  of  the  accurate 
Stenzler:  it  is  doubtless  the  true  reading  of  PGS.,  and  occurs  (not  only  in  MB.,  but 
also)  in  Bhavadeva’s  Paddhati,  as  Stenzler  observes  in  his  Transl.,  p.  12.J 

|_The  corruption  of  abhito  'dadanta  (so  AV.)  to  abhito  tatantha  (PGS.  MB.  Bhava- 
deva)  is  of  peculiar  text-critical  interest,  not  merely  because  it  is  a senseless  and  unin- 
telligent perversion,  but  because  it  is  revealed  as  a corruption  by  the  ignorant  failure  of 
the  persons  responsible  for  it  to  change  their  sandhi  in  such  a way  {abhitas  tatantha) 
as  to  fit  their  blunder.  — This  interest  is  heightened  by  the  fact  that  we  can  see  the 
probable  occasion  of  the  perversion,  to  wit,  the  occurrence  in  the  preceding  pada  of  the 
words  for  ‘spun,’  ‘wove,’  ‘stretched  web’  (root  tan).  These  technical  terms  of  cloth- 
making lend  a semblance  of  appropriateness  to  the  introduction  of  tantiin  tan  ‘stretch 
the  warp’  in  pada  b.  — Roth  had  already  booked  tatantha  among  the  cases  of  exchange 
between  sonants  and  surds  at  ZD  MG.  xlviii.  108.  J 

46.  They  bewail  the  living  one  (m.) ; they  lead  away  the  sacrifice 
(adhvard)  \ the  men  sent  their  thoughts  after  Lroot  dhl  . . . dnu\  a long 
reach  [prdsiti) ; what  is  lovely  {vamd)  for  the  Fathers  who  came  together 
here ; joy  to  the  husbands  for  embracing  the  wife. 

This  is  a literal  version  of  this  extremely  obscure  verse.  RV.  (x.  40.  to)  reads  in  a 
vi  mayante  adhvare ; in  b,  the  equivalent  dtdhiyus  [^so  also  Ppp.J;  in  c,  the  equivalent 
samerir^;  in  A.  jdnayas  (for  our  jandye,  which  might  better  have  been  emended  in  the 
edition  to  jdnaye)  ; [_Ppp.  reads  and  combines yVzwayajJ.  The  Apast.  text  (Wint,  p.  42 
[MP.  i.  1.6J)  reads  at  the  beginning  jivdm.  The  verse  is  used,  with  2.  59,  in  Kauq. 
79.30,  simply  to  accompany  a libation,  at  the  very  close  of  the  marriage  rites.  In  two 
Sutras  (AGS.  |_i.  8.4J  and  QGS.  |_i.  15.  2J)  it  is  directed  to  be  used  when  the  bride,  on 
the  journey  to  her  new  home,  walls  or  cries ; this  is  plainly  only  on  account  of  the  word 
‘bewail’  {rudanti)  at  the  beginning.  [_Cf.  Lanman’s  Skt.  Reader,  p.  387  ; Winternitz, 
p.  42  ; and  Bloomfield,  who  devotes  9 pages  to  the  stanza  in  AJP.  xxi.  41 1-9. J 

47.  I maintain  for  thee,  in  order  to  progeny,  a pleasant,  firm  (dhrtivd) 
stone  in  the  lap  of  the  divine  earth  ; stand  thou  on  that,  one  to  be 
exulted  after,  of  excellent  glory ; let  Savitar  make  for  thee  a long 
life-time. 

Ppp.  puts  syonam  after  dhruva/n  in  a,  reiads prthivydm  in  b,  and  tarn  a rohd  'numadyd 
suvird  for  c,  and  tvd  for  te  in  d [_i.e.,  it  has  tvdyus  for  ta  dyus\.  In  Kauq.  76.  15,  the 
first  half-verse  accompanies  the  setting  of  a stone  in  a lump  of  dung,  and  in  76.  16  the 


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750 


second  accompanies  the  stepping  of  the  bride  upon  it : this  at^  the  bride’s  home ; and 
the  same  is  repeated  (Kau9.  77.  17,  19)  in  the  new  home  of  the  pair  after  their  arrival 
there.  Pada  a has  12  syllables,  unnoticed  by  the  Anukr. 

48.  Wherewith  Agni  grasped  the  right  hand  of  this  earth,  therewith 
grasp  I thy  hand  ; do  not  stagger  in  company  with  me,  with  both  progeny 
and  riches. 

The  last  pada  \_prajaya  etc.J  is  wanting  in  Ppp.,  |_ which  puts  the  vs.  after  50J.  The 
verse  accompanies  in  Kau^.  76.  19  the  seizing  of  the  bride’s  hand  to  lead  her  about  the 
fire.  The  Anukr.  seems  to  overlook  the  vs.;  though,  if  the  last  pada  were  omitted,  it 
would  fall  under  the  general  definition  of  the  hymn,  as  an  anustubh.  |_As  to  vss.  48-5 1, 
cf.  Wint.,  p.  48  f.  For  the  panigraha7ia,  he  cites  Ramayana,  i.  75  (Gorresio : or  i.  73 
Schlegel).J 

49.  Let  god  Savitar  grasp  thy  hand ; let  king  Soma  make  thee  to 
have  good  offspring  ; let  Agni,  Jatavedas,  make  the  spouse  well-portioned, 
long-lived,  for  her  husband. 

Ppp.  has  this  verse  next  after  our  vs.  47,  by  removing  |_as  noted j 48  to  after  50. 
The  Anukr.  takes  no  notice  of  the  deficiency  of  two  syllables  in  c. 

50.  I grasp  thy  hand  in  order  to  good-fortune,  that  with  me  as  hus- 
band thou  mayest  be  long-lived ; Bhaga,  Aryaman,  Savitar,  Purandhi 
\_piiramdhi \ — the  gods  have  given  thee  to  me  in  order  to  housewife- 
ship. 

The  verse  is  RV.  x.  85.  36,  which  varies  only  by  reading  at  the  beginning  grbhuami. 
MB.  (i.  2.  16)  has  precisely  the  RV.  form  of  the  verse ; HGS.  (i.  20.  i)  and  Apast.  (Wint., 
p.  49  [_MP.  i.  3.  3J)  read  in  a suprajastvaya,  and  HGS.  has  also  grhnami  and  (at  end 
of  b)  asat.  |_Cf.  MGS.  i.  10.  15  a,  and  p.  150. J |_As  io  puratndhi,  cf.  WZKM.  iii.  268  ; 
and  Pischel,  Ved.  Stud.  i.  202-2 16. J 

51.  Bhaga  hath  grasped  thy  hand;  Savitar  hath  grasped  thy  hand; 
thou  art  [my]  spouse  by  ordinance  {dhdrmaji),  I thy  house-lord. 

Ppp.  reads  dhatd  for  bhagas  in  a,  inserts  te  before  hastam  in  b,  and  adds  after  b two 
padas  : bhagas  te  h.  a.  and  aryama  te  h.  a.,  [then  finishing  with  our  c,  dj.  One  of  the 
subsidiary  treatises  (see  note  to  Kau9.  76.  10)  substitutes  the  verse  for  vs.  20  above 
(see  note  there). 

52.  Be  this  woman  mine,  bringing  prosperity  ; Brihaspati  hath 

given  thee  to  me ; in  company  with  me  |_as  husbandj  do  thou  live,  rich 
in  offspring,  a hundred  autumns. 

Bp.  and  Bs.p.m.  give  in  c (as  does  Ppp.)  prajavatl,  and  \.K.  prajavati ; prajavatl 
is  evidently  the  preferable  reading;  (_and  is  implied  in  the  translation].  [^Of  SPP’s 
authorities,  4 have  prajavatl  against  6 with  prajavati  (which  latter  he  adopts)  : but 
not  less  than  7 have  (like  W’s  I.K.)  tlie  impossible which  supports  both  read- 
ings or  neither  !J  The  verse  is  found  also  in  PGS.  i.  8.  19,  and  in  a khila  to  RV.  x.  85 
(Aufrecht »,  p.  682)  ; both  have  prajavatl ; in  a,  both  have  dhrtmai  'dhi  posye  (RV. 
•syd)  mayi.  [_See  also  MP.  i.  8.  9 : that  also  \\2,%  prajavatl, \ 


751 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  I 


53.  Tvashtar  disposed  {^.n-d/id)  the  garment  for  beauty,  by  direction  of 
Brihaspati,  of  the  poets ; therewith  let  Savitar  and  Bhaga  envelop  this 
woman,  like  Surya,  with  progeny. 

In  Kauq.  76.  4,  this  verse  is  used  with  vs.  45,  above  |_which  seej,  with  dressing  the 
bride  in  a new  garment  l_cf.  Wint.,  p.  47  J ; and  the  same  is  repeated  in  Kau<;.  79.  13  at 
another  point  in  the  ceremonies.  The  full  number  of  syllables  is  to  be  obtained  in  b 
only  by  a harsh  resolution.  Ppp.  has  in  c naryath  [_cf.  note  to  vs.  59J,  and  at  the  end 
the  decidedly  better  reading  prajayai. 

54.  Let  Indra-and-Agni,  heaven-and-earth,  Matari^van,  Mitra-and- 
Varuna,  Bhaga,  both  A9vins,  Brihaspati,  the  Maruts,  the  brdhnan, 
Soma,  increase  this  woman  with  progeny. 

Ppp.  has  again  naryath  in  d.  Only  a is  a real  jagati  pada,  even  by  number  of 
syllables  (and  doubtless  we  are  to  read  -prthvi)\  the  second  definition  of  it  in  the 
Anukr.  notices  this. 

55.  Brihaspati  first  prepared  {kip)  the  hairs  on  the  head  of  Surya; 
with  this,  O Alvins,  do  we  thoroughly  adorn  {qiibh)  this  woman  for  her 
husband. 

It  looks  as  if  prathamds  were  an  intrusion  in  a.  |_ln  c,  Ppp.  has  for  a third  time 
naryath. j In  Kaug.  79.  14  the  verse  is  made  to  accompany  the  parting  of  the  bride’s 
hair  with  a blade  of  darbha-grz.ss ; according  to  the  paddhati,  this  verse  and  the  next 
are  used  together  for  the  purpose. 

56.  This  [is]  that  form  in  which  the  young  woman  {yosa)  dressed  her- 
self ; I desire  to  know  with  [my]  mind  the  wife  {jdyd)  moving  about ; I 
will  go  after  her  with  nine-fold  {Indvagvd)  comrades:  who,  knowing, 
unloosened  (yi-crt)  these  fetters.^ 

This  obscure  verse  gets  no  light  from  Ppp.,  the  other  texts,  or  the  sutras.  T\\.t  pada- 
text  reads  in  c dtiu  : artisye ; doubtless  it  is  only  a contraction  for  dnu  vartisye. 

57.  I loosen  (visa)  in  me  the  form  of  her;  he  verily  shall  know,  see- 
ing the  nest  of  mind ; I eat  not  stolenly  ; I was  freed  (nd-viuc)  by  mind, 
myself  untying  {qrath)  the  fetters  of  Varuna. 

Ppp.  reads  at  the  end  pa(^atn.  This  verse  and  doubtless  the  next  (its  pratika,  which 
is  pra  tva  muhcatni,  would  also  designate  vs.  19  above)  are  used,  with  vii.  78.  i,  by 
V'ait.  4.  II,  to  accompany  the  ungirding  of  the  sacrificer’s  wife.  Both  are  used  also 
by  Kaug.  76.  28  with  the  ungirding  of  the  bride. 

58.  I release  thee  from  Varuna’s  fetter,  with  which  the  very  propitious 
Savitar  bound  thee  ; wide  space  (lokd),  an  easy  road  here,  do  I make  for 
thee,  O bride  (yadhfi),  with  thy  husband. 

The  first  half-verse  is  identical  with  vs.  19  a,  b,  and  corresponds  with  RV.  x.  85.  24 
a.  b (which  reads  at  end  suqevah).  Ppp.  reads  for  a-b  imatii  vi  sydmi  varunasya 
paqath  tena  tva  etc. ; |_cf.  the  TS.  version  of  our  19  aj.  [As  noted  under  vs.  19,  Ppp. 
makes  our  58  c.  d change  place  with  our  19  c,  d.  reading,  however,  shgam  itra  for  our 
sugdrn  dtra  and  sahapatni  vadhiih  for  our  sakdpatnydi  vadhtc.\  Vss.  58,  59,  61 


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appear  to  be  overlooked  by  the  Anukr.,  probably  by  a loss  of  something  out  of  the 
text : this  ( 1 1 + 1 1 : 10  + 12  = 44)  is  an  irregular  tristubh;  [the  longer  form  pdnthdnam 
would  relieve  the  difficulty : cf.  vs.  34,  where,  as  between  the  longer  and  shorter  equiva- 
lent forms,  our  text  is  most  clearly  at  faultj. 

59.  Raise  ye  [your  weapons] ; may  ye  smite  away  the  demon  ; set  this 
woman  in  what  is  well  done  ; inspired  Dhatar  found  for  her  a husband ; 
let  king  Bhaga  go  in  front,  foreknowing. 

[_Ppp.  combines  a-b  thus : hanathe  imam;  and  that  is  followed  byj  naryam  [_for 
ndrim,  as  in  53,  54,  55 *J  in  b.  Kaug.  76.  32  uses  vss.  59,  60,  62  at  the  setting  out  of  the 
bride  for  her  new  home.  This  verse  also  is  an  irregular  tristubh  (11  + 10:12+11=  44). 
*|_Cf.  the  Ppp.  variant  bhiimyam  for  bhumim,  xiii.  2.  40,  41.J 

60.  Bhaga  fashioned  the  four  feet ; Bhaga  fashioned  the  four  frame- 
pieces  {)usyala)\  Tvashtar  adorned  (/ff)  the  straps  vdrdhra)  along  in 
the  middle;  let  her  be  to  us  of  excellent  omen. 

Kaug.  uses  the  verse  not  only  as  stated  in  the  preceding  note,  but  also  (76.  25),  more 
properly,  with  2.  31,  when  the  bride  mounts  the  couch  (Jalpa').  Ppp.  reads  in  &padas ; 
in  b,  catvdry  aspaddni j in  c,  madhyato  varadhrdth.  |_For  iisyala,  cf.  note  to  vi.  139. 3.J 
|_For  the  addition  to  the  Anukr.  at  this  point,  see  above,  p.  740,  ^ 2,  and  especially  the 
note  to  XV.  5.  7.J 

6 1 . The  well-flowered  {sukinptkd), all-formed  bridal-car  {vahatti),  golden- 
colored,  well-rolling,  well-wheeled,  do  thou  mount,  O Surya,  to  the  world 
of  the  immortal;  make  thou  a bridal-car  pleasant  to  husbands. 

The  verse  is  RV.  x.  85.  20,  which  reads  qalmalim  in  a for  vahatum,  and  in  d pdtye 
for  pdtibhyas,  and  krnusva  for  krnu  tvdm.  MB.  (i.  3.  ii)  also  has  ^almalim,  patye, 
and  krnusva,  but  further  in  b suvarnavarnam  sukrta7?i,  and  in  c ndbhim  for  lokam. 
l_Cf.  MP.  i.  6.  4;  MGS.  i.  13.  6 and  p.  157. J Kaug.  77.  i combines  it  with  2.  30,  as 
used  when  the  bride  is  made  to  mount  the  vehicle  that  takes  her  to  her  new  home. 
Ppp.  has  in  c sukrtasya  lake.  The  verse  is  a good  tristubh. 

62.  Her,  not  brother-slaying,  O Varuna ; not  cattle-slaying,  O Brihas- 
pati ; not  husband-slaying,  possessing  sons,  O Indra  — bring  [her]  for 
us,  O Savitar. 

The  Apast.  text  (Wint.,  p.  41  [_MP.  i.  i.  3J)  has  a corresponding  but  quite  different 
verse  : reading  dpatighnwt  in  b,  and,  for  c,  d,  indra  ' putraghnlth  laks>nydm  tarn  asydi 
savitah  suva.  The  Anukr.  does  not  heed  the  deficiency  of  a syllable  in  a.  For  the 
use  of  the  verse  in  Kaug.  (76.  32),  see  the  note  to  vs.  59.  It  is  wanting  (as  above 
noticed)  in  Ppp. 

63.  Injure  ye  not  the  maiden  {Icumdri),  ye  (two)  pillars,  on  the  god- 
made  road ; the  door  of  the  divine  house  we  make  pleasant,  a road  for 
the  bride. 

Or,  ‘we  make  a pleasant  road’  etc.  In  Kau9.  77.  20,  the  verses  2.26;  i.  21,  63,  64, 
in  this  order,  are  used  to  accompany  the  bride’s  stepping  forward  into  the  house.  [^Cf. 
Wint.,  p.  72,  top.J 


753 


TRANSLATION  AND  NOTES.  BOOK  XIV, 


-XIV.  2 


64.  Let  the  brahman  be  yoked  after,  the  brdhmaji  before,  the  brahman 
at  the  end,  in  the  middle,  the  brahman  everywhere  ; going  forward  to  an 
impenetrable  stronghold  of  the  gods,  do  thou  (f.),  propitious,  pleasant, 
bear  rule  in  thy  husband’s  world. 

Besides  the  use  of  the  verse  in  Kau^.  77.  20,  as  noticed  just  above,  it  is  quoted,  with 
2.  8,  in  77.  2,  when  the  bride  sets  out,  with  a Brahman  in  front.  In  79.  28,  it  is  allowed 
to  be  substituted  for  vs.  23  ; and  in  that  case  (?  79.  32)  the  ceremony  is  called  bra/itnya 
instead  of  saury  a. 

|_Here  ends  the  first  anuvaka,  with  i hymn  (but  see  page  739,  top)  and  64  verses. 
The  quoted  Anukr.  says  adyah  sduryaf  catuhsasHh  (see  p.  738). J 

2.  Marriage  ceremonies  (continued). 

\Sdvitrt  Siiryd. — dtmaddivatam  (lo.  yaismandfani ; tl.  dampalyoh  paripanthindfam  ; j6 

devdn  astdut).  (_As  to  the  foregoing  statements,  see  above,  page  739,  T's  8,  4,  5.J  dnu- 
stubham  : y,  6,  12,  jj,  yy,  yg,  40.  jagati  (yy,yg-  bhurik  tristubh);  g.  y-av.  bp.  virdd 
atyasti  ; ly,  14,  ly-ig,  [y4,  yb>,  yS,"]  41,  42,  4g,  bi,  70,  7^,  yy.  tristubh  ; iy,yr.  bhurij  ; 20. 
ptirastddbrhati ; ly  [_/_|,  24,  2y,y2,yy  purobrhati ; [2b.  y-p.  virdti  ndma  gdyatrt 

yy.  virdd  dstdrapankti  ; yy.  purobrhati  tristubh  ; 4y.  tristubgarbhd  pahkti  ; 44.  prastdra- 
pahkti  ; [4y.  pathydbrhati  48.  satahpankti  |_see  under  the  verse  J;  [jo.  uparistddbrhati 
nicrt  y2.  virdt  parosnih  ; yg,  bo,  b2.  pathydpahkti ; [bS.  pura-usnih bg.  y-av.  b-p. 
atifakvarl ; yi.  brhatl.'] 

The  AnukramanT,  as  we  have  it,  omits  the  description  of  several  of  the  verses  (26, 
34.  36,  38,  47,  50,  68) ; (_and,  on  the  other  hand,  it  defines  verses  13  and  33  each  twice, 
each  once  right  and  once  wrong  ;J  and  it  mixes  the  order  of  others  |_ compare  Whitney’s 
remarks,  above,  page  739,  ^ 3,  and  mine,  page  740,  topj. 

The  verses  (except  50,  58)  of  this  atiuvaka  or  hymn  are  found  also  in  Paipp.  xviii. 
(for  slight  differences  of  order,  see  under  the  verses).  |_ About  a dozen  verses  of  this 
anuvaka  or  hymn  also  occur  in  the  RV.  wedding-hymn,  x.  85. J Only  one  verse  (47) 
is  used  by  Vait.,  but  nearly  all  by  Kaug. 

Translated:  parts,  of  course,  by  the  RV.  translators;  and  the  parts  peculiar  to  our 
text  by  Ludwig,  p.  472  ; and,  as  AV.  hymn,  by  Weber  (as  above),  Ind.  Stud.  v.  204- 
217.  For  vss.  59-62,  see  Bloomfield,  AJP.  xi.  336~34t,  or  JAOS.  xv.,  p.  xliv,  = PAOS. 
for  Oct.  1890. 

1.  For  thee  in  the  beginning  they  carried  about  Surya,  together  with 
the  bridal-car ; mayest  thou,  O Agni,  give  to  us  husbands  the  wife, 
together  with  progeny. 

The  verse  is  RV.  x.  85.  38,  RV.  reading for  sd  tiah  in  c.  All  our  mss.  accent 
in  d ague,  but  it  has  been  emended  to  ague  in  our  edition.  Ppp.  agrees  with  RV.  in 
having  in  c ///way /«/-.  |_Cf.  PCS.  i.  7.  3 ; MP.  i.  5.  3 ; MGS.  i.  1 1.  12  b,  and  p.  150.J 

Kaug.  78.  10  quotes  this  verse  with  45  below,  both  preceded  by  vi.  78.  i,  and  followed 
by  a long  prose-passage,  when  the  pair  approach  the  priest  to  receive  a sort  of  baptism. 

2.  Agni  hath  given  back  the  spouse,  together  with  life-time,  with 
splendor ; of  long  life-time,  may  he  who  is  the  husband  of  her  live  a 
hundred  autumns. 

Is  RV.  X.  85.  39,  without  variant.  |_Cf.  MP.  i.  5.  4 ; MGS.  i.  1 1.  12  c,  and  p.  152. J 
The  combination in  c is  assured  by  Prat.  ii.  70. 


XIV.  2- 


BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA. 


754 


3.  Soma’s  wife  first;  the  Gandharva  thy  next  husband;  Agni  thy 
third  husband ; thy  fourth,  one  of  human  birth. 

The  verse  is  RV.  x.  85.40,  which,  however,  has  for  a,  b somah  praihamd  vivide 
gatidharvd  vivida  uttarah.  It  is  found  also  in  PGS.  (i.  4.  16)  and  HGS.  (i.  20.  2)  ; 
the  former  agrees  entirely  with  RV. ; the  latter  deviates  from  it  only  in  d,  where  it  gives 
turiyo  'ham  tnan- : Ppp.  combines  in  b aparas  p-.  |_Cf.  MP.  i.  3.  i.J 

4.  Soma  gave  to  the  Gandharva;  the  Gandharva  gave  to  Agni;  both 
wealth  and  sons  hath  Agni  given  to  me,  likewise  this  woman. 

Is  RV.  X.  85.  41,  without  variant.  Found  also  in  MB.  (i.  i.  7)  and  HGS.  (i.  20.  2)  : 
in  the  latter,  with  very  different  readings  : so7no  'dadad gatidharvaya  gandharva  'gnaye 
'dadat : paqiihq  ca  7nahyam  putrahq  cd  'gnir  daddty  atho  tvdtn.  |_Cf.  MP.  i.  3.  2 ; 
MGS.  i.  10.  10  a,  and  p.  157  ; also  Wint.,  p.  48. J 

5.  Your  favor  hath  come,  O ye  (two)  of  abundant  good  things 
{Ivdjinlvasti)  \ [our]  desires  have  rested  in  [your]  hearts,  O Alvins;  ye 
have  been  twin  keepers,  O lords  of  beauty ; may  we,  being  dear,  attain 
favorers  {aryamdn)  of  our  homes  (idtirya). 

The  verse  is  RV.  x.  40.  1 2,  RV.,  however,  reading  ayahsata  at  end  of  b.  |_MP.  i.  7.  1 1 
follows  the  RV.  text,  but  with  kdmdh  for  kdmds : cf.  Wint,  p.  70. J More  points  than 
one  in  the  translation  are  doubtful. 

6.  Do  thou  (f.),  rejoicing  with  propitious  mind,  assign  wealth  having 
all  heroes,  to  be  extolled ; an  easy  crossing  {tirthd),  well  provided  with 
drink,  O lords  (du.)  of  beauty ; do  ye  smite  away  the  pillar  standing  in 
the  road,  [namely]  disfavor. 

This  verse  is  altered  from  RV.  x.  40.  13  in  a strange  and  senseless  manner.  RV.  reads 
for  a,  b id  tftandasdtia  nidnuso  dtirond  a dhattdm  rayiih  sahdvira?h  vacasydve,  thus 
making  the  verse  concern  the  Agvins  throughout ; who  is  our  ‘ thou  ’ (sa)  does  not 
appear.  In  c the  sense  is  destroyed  by  altering  the  RV.  verb  krtdm  (as  if  it  were  mis- 
understood for  a participle)  to  sugdm ; and  in  ^ pathestham  {y.  pathe°stham')  is  turned 
to  pdthisthd7n  (p.  pdthiosthd77i)  and  accented  as  if  it  were  a superlative  ; |_cf . the  con- 
fusion at  vi.  28.  ij.  The  verse  is  used  also  in  the  Apast.  sutra  (Wint.,  p.  68  (_MP. 
i.  6.  12J),  with  daqavira77i  in  b as  its  only  variant  from  RV.  Ppp.  appears  to  read  with 
our  text.  The  verse  lacks  two  syllables  of  being  a real  jagait.  In  Kau^.  77.  8 the  verse 
is  directed  to  be  used  on  arriving  at  a ford  or  river-crossing  on  the  bridal  journey. 

7.  What  herbs  [there  are],  what  streams,  what  fields,  what  forests  — 
let  these,  O bride,  defend  from  the  demon  thee,  possessing  progeny,  for 
thy  husband. 

The  Apast.  text  (Wint.,  p.  70  |_MP.  i.  7.  9J)  has  the  same  verse,  but  with  different 
readings  : for  b,_ya«/  dhd7tvd7ii  yd  vd7Uih  |_Oxford  text  vdna\  ; in  c,  td  for  tas ; for  d, 
prd  tvd  77iuhcantv  dhhasah.  Kau(;.  77.  1 1 uses  it  on  the  bridal  journey  ‘ under  the 
circumstances  mentioned  in  the  verse.’ 

8.  We  have  mounted  this  road,  easy,  bringing  welfare,  on  which  a 
hero  takes  no  harm,  [but]  finds  others’  goods. 


755 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  2 


The  Apast.  text  (Wint.,  p.  67  [_MP.  i.  6.  iij)  has  the  same  verse,  but  with  sugdm 
pdnthdnam  a 'ruksani  dristatii  svas-  in  a,  b.  Kau9.  uses  it  in  77.  2,  with  i.  64  : see 
the  note  to  1.64.  \_For  j’dswin  in  c Ppp-  has  the  sense-equivalent  ; cf.  its  osa/u 
for  our  ksiprdm  at  xii.  1.35;  etc. J 

9.  Pray  hear  ye  now  of  me,  O men,  by  what  blessing  {dqis)  the  two 
spouses  attain  what  is  agreeable  {vdjnd)  : what  Gandharvas  [there  are] 
and  heavenly  Apsarases,  who  stand  upon  these  forest  trees  {vdnaspa(yd), 
let  them  be  pleasant  unto  this  bride  ; let  them  not  injure  the  bridal-car 
as  it  is  driven. 

The  last  four  padas  form  a verse  also  in  the  Apast.  text  (Wint.,  p.  70  LMP.  i.  7.  8J), 
where  for  our  d is  read  esti  vrkshu  vanaspatyisv  asate,  further  ^ivas  (for  syonas')  and 
vadhval  in  e,  and  uhydmdndm  in  f.  In  TS.  iii.  2.  84  is  found  the  phrase  ydm  df/rd 
ddmpatl  vdmdni  a^ttuidh,  and  dqirddya  ddmpati  vdmdm  a^nutdm.  The  verse  is  to 
be  used,  according  to  Kauq.  77.  9,  when  the  bridal  train  passes  great  trees.  The  Anukr. 
|_appears  to  scan  as  9 -f  1 2 : 1 1 -f  1 2 ; 1 1 -f  1 1 = 66 ; but  pada  a is  essentially  defective  J. 
All  our  mss.  [^and  SPP’s  authoritiesj  read  in  e te,  which  our  edition  emends  to  td;  [_but 
SPP.  reads  te,  construing  a-4  together,  and  e-f  separately  : ‘ unto  thee,  the  bride  here  ’ ; 
which  seems  hardj.  Ppp-  combines  in  c gandharvd  'ps-. 

10.  What  ydksmas  go  to  the  bride’s  brilliant  (candrd)  car  among  the 
people,  let  the  worshipful  gods  conduct  those  back  whence  they  came. 

The  verse  is  RV.  x.  85.  31  ; RV'^.  reads  in  b jdndd  dnu.  The  Apast.  text  (Wint., 
p.  67  |_MP.  i.  6.  9J)  has  the  same  verse.  |_The  Anukr.  calls  the  \s.  yakpnand^ani.] 

11.  Let  not  the  waylayers  who  pursue  (a-sad)  [them]  find  the  two 
spouses ; let  them  go  over  what  is  difficult  by  an  easy  [road] ; let  the 
niggards  run  away. 

Is  RV.  X.  85.32,  whose  only  variant  is  sugdbhis  in  c.  We  had  a as  xii.  i.  32  d.  and 
d as  vi.  129.  1-3  d.  MB.  (i.  3.  12)  and  Apast.  (Wint.,  p.  67  |_MP.  i.  6.  loj)  have  the 
RV.  reading.  The  verse  is  used  (Kauq.  77.  3),  with  i.  34,  when  the  bridal  train  starts. 
[_The  Anukr.  calls  the  vs.  dampatyoh  paripanthindqant.\ 

12.  I cause  the  bridal-car  to  be  viewed  by  the  houses  with  worship 
(brdhman),  with  a friendly,  not  terrible  eye ; what  of  all  forms  is  fastened 
on  about,  let  Savitar  make  that  pleasant  for  the  husbands. 

Ppp.  reads  at  the  end  krnotii  tat.  According  to  Kau(}.  77. 14,  the  verse  is  uttered 
when  the  train  comes  in  sight  of  the  house.  Apast.  vi.  6 (Wint.,  p.  70  [^MP.  i.  7.  loj) 
has  the  same  verse,  with  the  variants  mdUre7ia  in  b,  asyarn  for  dsti  in  c,  and  (like  Ppp.) 
kruotu  tdt  at  the  end.  The  comm,  to  Apast.  understands  c of  the  ornaments  worn  by 
the  bride,  as  indicated  by  the  reading  asyam.  The  verse  (13-fii  :ii-fi2  = 47)  is  but 
a poor  jagati. 

13.  Propitious  hath  this  woman  come  to  the  home;  Dhatar  appointed 
this  world  (sphere)  to  her ; her  let  Aryaman,  Bhaga,  both  Alvins,  Praja- 
pati,  increase  with  progeny. 

The  Anukr.  takes  no  notice  of  the  irregularities  of  the  meter  (9  -f  1 1 : 10  -f  1 1 =41). 
defines  the  verse  twice,  first  as  tristubh,  then  2.% purobrhati  (cf.  vi.  1 26.  3).  Padas  b and  d 
are  good  tristubh  padas ; and  a and  c will  pass  if  we  resolve  nadri  iyaiti  and  tadw.J 


xiv.  2-  BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA.  756 

14.  [As]  a soulful  cultivated  field  hath  this  woman  come;  in  her  here, 
O men,  scatter  ye  seed ; she  shall  give  birth  to  progeny  for  you  from  her 
belly  (vaksdnds),  bearing  the  exuded  {ditgdhd)  sperm  of  the  male  {rsabhd). 

A couple  of  our  mss.  (|_E.JD.)  read  asyam  in  c.  The  first  pada  is  capable  of  being 
compressed  into  1 1 syllables,  but  with  violence.  Ppp-  has  for  b yasyan  naro  vapanta 
bijam  asydh,  and  in  c janaydt. 

|_The  likening  of  the  woman  to  the  field  is  very  familiar  later : cf.  Manu  ix.  33  f. 
Cf.  also  the  /xarpos  apovpav  of  Aeschylus  (Septem,  753)  ; Sophocles’  apwaipoi  yap 
XaTepwv  elcTiv  yvat  (Ant.,  569) ; Eurip.  Phoen.  18  ; etc.  My  colleague,  Professor  George 
F.  Moore,  calls  my  attention  to  Koran  ii.  22,  “Your  women  are  your  plow-land,”  in 
Arabic,  harth.  — Griffith’s  (not  very  close)  version  suggests  a different  interpretation  : 
he  takes  dugdhdm  as  ‘ milk  ’ of  the  maternal  breast.  Perhaps  after  all  we  should  (with 
W.)  join  it  with  retas,  and  in  the  sense  of  ‘ milked  ’ ; but  with  this  difference,  that  it 
refers  to  the  rdtas  which  is  “ milked  ” as  a result  of  the  action  implied  vapdso  ni galgaliti 
dharaka.  at  VS.  xxiii.  22.  MahTdhara  says  viryani  ksarati  (cf.  ksirat/i).  — This  inter- 
pretation is  fortified  by  the  use  of  dhayati  at  RV.  i.  1 79.  4,  Ldpatnudra  vrsanam 
{naddtn)  dhayaii  qvasdnta7n.\ 

15.  Stand  firm  ; virdj  art  thou ; as  it  were,  Vishnu  here,  O Sarasvatl ; 
O Sinivall,  let  her  have  progeny ; may  she  be  in  the  favor  of  Bhaga. 

Kaug.  76.  33  uses  the  verse  to  accompany  the  act  of  making  the  bride  stand  firm 
after  rising  from  the  couch.  The  Anukr.  forbids  us  to  abbreviate  to  'va  in  b.  In  Ppp. 
a considerable  part  of  the  verse  is  lost.  The  second  half-verse  appears  again  below  as 
21  c,  d. 

16.  Let  your  wave  smite  up  the  pegs  ; O waters,  release  the  yoke- 
ropes  {yoktrd) ; let  not  the  two  inviolable  [kine],  not  evil-doing,  free  from 
guilt,  come  upon  what  is  unpropitious  dgnna). 

The  verse  is  RV.  iii.  33.  13,  which,  however,  reads  ^unam  for  d(^unam  in  d,  and 
vyenasd  for  -sdu  in  d;  and  Ppp.  agrees  with  RV.  [_W’s  “[kine]”  seems  to  overlook 
the  gender  of  aghnydic : see  Griffith’s  note,  p.  174.J  Kau^.  77.  15  makes  the  verse 
accompany  the  sprinkling  of  the  car  and  unyoking  of  the  oxen  at  the  end  of  the  bridal 
journey. 

17.  With  an  eye  not  terrible,  not  husband-slaying,  pleasant,  helpful 
{qagmd),  very  propitious,  of  easy  control  (suydma)  for  the  houses,  hero- 
bearing, loving  brothers-in-law  {}),  with  favoring  mind  — may  we  thrive 
together  with  thee. 

The  concluding  word  is  here  rendered  as  the  text  gives  it,  but  there  is  little  question 
that  it  ought  to  be  emended  (with  Ppp.)  to  -md>tdh,  as  qualifying  ‘ we.’  This  verse 
and  the  next  are  a sort  of  duplication  and  variation  of  RV.  x.  85.44;  our  a here  is 
nearly  the  same  with  the  first  pada  of  that  verse,  which,  liowever,  reads  edhi  for  our 
syond.  Ppp.  makes  our  17  c,  d and  18  c,  d change  places,  reading  for  the  former 
virasur  devakdmd  syond/h  tvedhislmahi  sumanasyaindndh.  Our  mss.  are  divided  in 
C between  dcvfkdtnd  and  devdk-,  the  majority  (not  Bp.Bs.p.m.E.O.D.)  having,  with 
RV.  and  Ppp.,  the  latter,  which  is  therefore  more  probably  the  true  reading.  Ppp. 
in  a (like  RV.)  edhi  but  with  syond  after  it  [_a  “blend-reading”  such  as  the  Vulgate 
shows  at  vs.  18  ?J;  and,  in  b,  siiyamd  grhcpt.  [Cf.  MP.  i.  1.4;  MGS.  i.  10.  6,  and 


757 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-.XIV.  2 


р.  146.J  The  verse  accompanies  in  Kauq.  77.  22  the  leading  of  the  bride  thrice  about 
the  fire.  PCS.  i.  4.  16  and  HGS.  i.  20.2  have  it  in  its  RV.  form,  with  slight  variants 
in  HGS.  Our  verse  (11  + 11:7  + 13  = 42)  is  metrically  much  too  irregular  to  be  set 
down  as  simply  a tristubh. 

18.  Not  brother-in-law-slaying,  not  husband-slaying  be  thou  here, 
propitious  to  the  cattle,  of  easy  control,  very  splendid,  having  progeny, 
hero-bearing,  loving  brothers-in-law {.?),  pleasant,  do  thou  worship  {sapary) 
this  householder’s  fire. 

Our  mss.  differ,  as  in  the  preceding  verse,  between  devfkama  and  devdk-  in  c.  The 
first  three  padas  agree  nearly  with  RV.  x.  85. 44  a-c,  but  the  latter  begins  a with  dghora- 
caksus  (like  our  17  a)  |_and  omits  ihd\,  reads  sumdnas  instead  of  suydmd  in  b,  and  in 
c omits  prajavati  and  gives  devdkdma  j its  fourth  pada  is  the  commonplace  phrase 
fd//>  no  bhava  dvipdde  qdiit  cdtuspade.  Ppp.  reads  for  a.  b : adevaraghni  patiraghny 
edhi  syonas  paqubhyas  sumanas  suvirah ; and,  for  c,  d (given,  as  noted  above,  as 
second  half  of  the  preceding  verse)  : prajavati  virasur  devrkame  'mam  agn-  etc. ; it 
thus  gets  rid  of  the  syond  whose  apparent  intrusion  spoils  the  ZrAV/^M-character  of  our 

с,  d.  |_The  ms.  reckons  syona  to  d (by  placing  the  mark  of  pada-division  before  it)  ; 
but  the  integrity  of  imdm  etc.  as  a pada  (without  syona)  is  palpable.  Likely  our  text 
represents  a blend  of  two  readings:  virasutir  devdkdmd  siona  (RV.),  and  prajavati 
virasur  devfkdmd  (Ppp.):  cf.  under  vs.  17.  — Perhaps  the  corruption  at  xviii.  1.39 
below  is  in  part  due  to  a confused  blending  of  two  readings. J 

19.  Stand  up  from  here;  desiring  what  hast  thou  (f.)  come  hither.? 
I [am]  thine  overcomer,  O Ida,  out  of  [my]  own  house  ; thou  that  hast 
come  hither,  O perdition,  seeking  the  empty  — stand  up,  O niggard  ; fly 
forth  ; rest  not  here. 

This  exorcism  accompanies,  according  to  Kauq.  77.  16,  a complete  sprinkling  of  her 
new  home  by  the  bride.  All  our  mss.  |_and  all  SPP’s  authoritiesj  have  at  end  of  c 
djagdndha  J our  edition  [^not  SPP’s  J makes  the,  as  it  seems,  necessary  emendation  to 
-ntha,  which  Ppp.  also  appears  to  have.  |_See  Roth,  ZDMG.  xlviii.  108. J Ppp.  further 
reads  in  a -thd  'das  kim,  combines  d 'gd  'ham,  and  begins  c with  aqiinyesi.  In  b the 
translation  assumes  the  pada-rezdmg  ide  — not  ide,  as  previous  translators  prefer  to 
understand ; it  is  hard  to  tell  which  word  is  more  out  of  place.  The  verse  is  once  more 
a very  poor  sort  of  tristubh.  [_It  may  be  counted  as  44  syllables.  Padas  a,  b,  c scan 
easily  as  1 1 + 12  : 1 1 ; but  the  good  tristubh  cadence  of  d casts  suspicion  on  the  integrity 
of  its  prior  part.J 

20.  When  this  bride  hath  worshiped  the  householder’s,  the  former 
{purva)  fire,  then,  O woman,  do  thou  pay  homage  to  Sarasvatl  and  to 
the  Fathers* 

Ppp.  (which  not  rarely  substitutes  di  for  i)  seems  to  agree  with  all  our  mss.  in  reading 
asaparydit  |_see  the  note  to  vi.  32.  2J.  Prat.  ii.  65  prescribes  the  combination  ndmas  k- 
in  d.  The  first  pada  (10  .syll.)  is  both  irregular  and  defective.  By  Kaug.  77.  23,  the 
verse,  with  vs.  46  below,  is  to  accompany  the  homage  paid  by  the  bride  to  the  deities 
mentioned. 

21.  Take  this  protection,  defense,  to  spread  under  this  woman  ; O Sinl- 
vall,  let  her  have  progeny ; may  she  be  in  the  favor  of  Bhaga 


XIV.  2- 


BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA. 


758 


The  second  half-verse  is  the  same  with  15  c,  d above.  The  rendering  implies  |_after 
7taryai  in  bj  an  emendation  to  upastire  (infinitive),  which  is  the  reading  of  Ppp.  The 
Apast.  text  (Wint.,  p.  71  [_MP.  i.  8.  ij)  also  has  it;  further,  in  a it  has  idd7n  a bhara, 
and,  in  d,  iyd77t  inserted  before  bhdgasya.  In  Kaug.  78.  i,  the  verse  is  directed  to  be 
uttere'd  while  he  (the  bridegroom?)  brings  the  hide  of  a red  ox. 

22.  What  rushes  {bdlbajd)  ye  cast  down,  and  [what]  hide  ye  spread  under, 
that  let  the  girl  {kanya)  of  good  progeny  mount,  who  finds  a husband. 

Balbaja  is  the  Eleusuie  mdica,  a coarse  rush-like  grass.  In  Ppp.,  the  parts  of  vss.  22 
and  23,  and  of  24  and  25,  are  more  or  less  exchanged.  In  Kaug.  78,  the  second  pada 
is  first  quoted  (in  2),  after  our  vs.  21  ; then  follows  (in  3)  a,  then  (in  4)  the  first  part 
of  vs.  23,  then  (in  5)  our  c,  then  (in  6)  the  second  half  of  vs.  23,  all  accompanying  the 
corresponding  acts  of  preparing  a seat  for  the  bride,  that  she  may  take  a Brahman-boy 
into  her  lap,  to  encourage  the  obtainment  of  male  progeny.  It  may  be  that  Ppp.  fol- 
lows with  its  changed  order  the  succession  of  the  acts  as  given  in  Kau^. 

23.  Spread  under  the  rushes  upon  the  red  hide;  sitting  down  upon  it, 
of  good  progeny,  let  her  worship  this  fire. 

Bp.E.  |_and  SPP’s  C.J  read  at  the  end  saparyata.  For  the  use  in  Kauq.,  see  the 
preceding  note.  The  second  half-verse  is  used  again  in  79.  5,  when  the  bride  sits  down 
on  the  nuptial  bed. 

24.  Mount  the  hide;  sit  by  the  fire;  this  god  slays  all  the  demons; 
here  give  birth  to  progeny  for  this  husband ; may  this  son  of  thine  be  of 
good  primogeniture. 

The  last  pada  is  used  by  Kauq.  78.  8 as  the  boy  is  seated  in  the  bride’s  lap,  though 
unsuited  to  the  purpose  unless  forced  out  of  its  natural  meaning.  [_Cf.  Wint.,  p.  75. J 
There  must  be  some  error  in  the  Anukr.  text  relating  to  this  verse  and  vs.  25  (which 
are  tristubli)  and  vs.  32  (see  below). 

25.  Let  there  come  fojth  (yi-sthd)  from  the  lap  of  this  mother  animals 
(pagii)  of  various  forms,  being  born;  as  one  of  excellent  omen,  sit  thou 
by  this  fire ; with  thy  husband  {sd77ipat7ii),  be  thou  serviceable  to  the 
gods  here. 

In  Kauq.  78.  9 this  verse  accompanies  the  removal  of  the  boy  again  from  the  bride’s 
lap.  The  verse  is  a pure  tristubh.  |_W.  pencils  the  note  “cf.  K.  xxxix.  10. ”J 

26.  Of  excellent  omen,  extender  {pratdra7ia)  of  the  houses,  very  pro- 
pitious to  thy  husband,  wealful  to  thy  father-in-law,  pleasant  to  thy 
mother-in-law,  do  thou  enter  these  houses. 

The  comm,  to  Prat.  iii.  60  notes  the  accent  of  ^7ia^7~vd(.  The  verse  seems  to  be 
overlooked  altogether  in  the  Anukr.  as  we  have  it;  it  should  be  called  a j-p.  virdn 
7id77ia  gdyairi  (i  i -t-  1 1 : 1 1 =33).  It  is  used  in  Kau9.  77.  20  as  the  bride  enters  her 
new  abode. 

27.  Be  thou  pleasant  to  fathers-in-law,  pleasant  to  husband,  to  houses, 
pleasant  to  all  this  clan  ; pleasant  unto  their  prosperity  {pustd)  be  thou. 

Ppp.  puts  this  verse  at  the  end  of  the  book. 


759 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-.\iv.  2 


28.  Of  excellent  omen  is  this  bride;  come  together,  see  her;  having 
given  unto  her  good-fortune,  go  asunder  and  away  with  ill-fortunes. 

The  verse  is  RV.  x.  85.33,  which,  however,  has  a different  ending;  asyai  dattvaya 
'tha  'stam  vi  pdre  'tana;  and  this  is  read  also  by  PGS.  (i.  8.  9)  and  MB.  (i.  2.  14). 
|_Cf.  MP.  i.  9.  5 ; Wint.,  p.  74 ; MGS.  i.  12.  1,  and  p.  157. J According  to  Kau^.  77.  10, 
it  is  to  be  addressed  to  women  who  come  to  look  at  the  bride  on  her  journey.  Ppp-  reads 
in  d daurbhagyena  par-.  Our  edition  should  read  dativa. 

29.  What  evil-hearted  young  women,  and  likewise  what  old  ones,  [are] 
here  — do  ye  all  [sdtn]  now  give  splendor  to  her ; then  go  asunder  and 
away  home. 

The  last  pada  is  nearly  identical  with  R\'.  x.  85.  33  d;  see  the  preceding  note.  All 
our  mss.  |_and  SPP’sJ  read  in  b jaratts,  as  if  vocative ; our  edition  [_not  SPP’sJ  emends 
to  jdr-,  as  seems  unavoidable. 

30.  The  gold-cushioned  -prastarand)  vehicle,  bearing  all  forms,  did 
Surya,  Savitar’s  daughter,  mount,  in  order  to  great  good-fortune. 

|_  Nearly  J all  our  mss.  [and  four  of  SPP’sJ  accent  rukmdprdst-  (p.  rukmdoprdst-) 
in  a;  our  edition  emends  to  rukmdpra-.  [_SPP.,  with  13  of  his  authorities,  reads  ruk- 
maprd-.\  The  verse  is  used  with  i.  61  (Kauq.  77.  i),  when  the  bride  mounts  the  car. 
[Note  bibhratam  joined  with  vahydm,  neuter!  is  the  case  like  those  of  cakrdm  a(^tim, 
rdtnam  brkdnta/n,  gotrdth  hariqrtyam  of  R\'.  ? cf.  my  A'otni-injlection,  p.  600,  s.v. 
Genders.  \ 

31.  Mount  the  couch  with  favoring  mind;  here  give  birth  to  progeny 
for  this  husband ; like  IndranI,  waking  with  good  awakening,  mayest 
thou  watch  to  meet  dawns  tipped  with  light. 

Ppp.  reads  in  c suptd  for  subudha,  of  which  the  stem  and  sense  are  questionable 
(it  occurs  elsewhere  only  in  vs.  75,  below)  ; at  the  end  it  has  cakarah  (for  jagarah). 
|_Cf.  Wint.,  p.  92. J The  excess  of  syllables  in  d is  a very  poor  reason  for  calling  the 
verse  (1 1 -I-  1 1 : 1 1 4-  13  = 46)  a jagati.  In  Kauq.  76.  25  the  verse  is  used,  with  i.  60, 
when  the  bride  mounts  the  couch  ; and  again,  79.  4,  when  she  ascends  the  nuptial  bed 
(vs.  23  immediately  follows  ; see  above). 

32.  The  gods  in  the  beginning  lay  with  {ni-pad)  their  spouses;  they 
embraced  [sam-sprg)  bodies  with  bodies  ; like  Surya,  O woman,  all-formed, 
with  greatness,  having  progeny,  unite  (sam-bhu)  here  with  thy  husband. 

Ppp.  combines  at  the  beginning  devd  'gre.  The  verse  (i  i 4-  1 1 : 12 -I-  1 1 =45)  is 
almost  a good  trisUibh,  in  spite  of  the  Anukr.  |_It  would  be  a perfect  tristubh  in 
cadence  and  otherwise  if  we  had  the  right  to  excise  ndri,  the  intrusive  character  of 
which  is  very  likely.J  It  is  used  in  Kaug.  79.  6 when  the  bride  enters  the  nuptial  bed ; 
and  also,  in  75.  ii,  vss.  32-36  are  strangely  made  to  accompany  the  strewing  of  grasses 
by  the  wooers  w'ho  have  gone  out  to  arrange  for  the  bridal. 

33.  Stand  up  from  here,  O Vigvavasu ; with  homage  do  we  praise 
thee ; seek  thou  a sister  {jdmi)  sitting  among  the  Fathers,  inserted 
{hiydktdni)\  that  is  thy  portion  by  right  of  birth  ; know  thou  that. 


XIV.  2-  . 


BOOK  XIV.  THE  ATHARVA-VEDA-SAI^IHITA. 


760 


This  verse  corresponds  to  RV.  x.  85.  22  a,  b and  21  c,  d;  but  RV.  reads  at  the 
beginning  tid  irsva  'to  viq- ; and  in  c afiyam  for  jamtm,  and  vyaktam  for  nyaktam, 
which  seems  a mere  ignorant  substitution  for  it.  Our  mss.  are  divided  between  nyaktam 
and  -tarn;  I.E.p.m.O.s.m.R.T.D.K.  give  -tarn,  which  ending  is  doubtless  to  be  accepted 
as  the  true  reading.  Ppp.  reads  with  RV.  at  the  beginning,  but  goes  on  independently; 
tid  irsva  'tas  patl  hy  esdtk  viqvdvasiiih  namasa  girbhir  ids.  The  Apast.  text  (Wint., 
p.  89  [_MP.  i.  10.  1-2 J)  reads  vittam  for  vyaktam.  Compare  Hillebrandt  also  in 
ZDMG.  xl.  7*1  ! he  renders  vyaktam  simply  by  ‘bride,’  one  does  not  see  why.  |_Cf. 
also  Ved.  Mythol.  i.  435.  J |_For  the  metrical  definitions  of  the  Anukr.,  see  above. J 

34.  The  Apsarases  revel  a joint  reveling,  between  the  oblation-holder 
and  the  sun ; they  are  thy  birthplace  ; go  away  to  them  ; homage  I pay 
thee  with  the  Gandharva-season. 

The  first  half-verse  is  identical  with  vii.  109.  3 a,  b.  The  verse,  a fairly  good  tristubh, 
appears,  with  vss.  36  and  38,  to  be  passed  over  by  the  [_LondonJ  Anukr.  |_The  Berlin 
ms.  gives  the  three  pratikas,  followed,  without  iti,  by  agastatakse  (!).J  Ppp-  begins 
the  verse  with  yd  'psarasas  s-  (for  ya  aps-),  and  in  b puts  antara  (for  -ra)  before 
havirdhdnam. 

35.  Homage  to  the  Gandharva’s  mind(.?),  and  homage  to  his  terrible 
(bhdma)  eye  we  pay ; O Vigvavasu,  homage  [be]  to  thee  with  worship 
(brahman) ; go  away  unto  thy  wives,  the  Apsarases. 

The  translation  implies  the  naturally  suggested  emendation  in  a of  ndmase  to 
mdnase,  which  Ppp.  supports,  reading  manaso.  Ppp.  has  further  bhdsdya  for  bhdmdya 
in  b ; and,  for  c,  viqvdvaso  namo  brakmand  te  krtiomi,  and,  in  d,  combines  jdyd  'ps-. 
The  addition  of  'stu  at  the  end  of  our  c would  rectify  the  meter  of  the  pada  and  make 
the  definition  of  the  Anukr.  exact. 

36.  With  wealth  may  we  be  well-willing;  we  have  made  the  Gan- 
dharva  go  (vrt)  up  from  here ; that  god  hath  gone  to  the  highest  station 
(sadhdstha) ; we  have  gone  where  they  lengthen  out  [their]  life-time. 

The  prefix  a in  b seems  out  of  place.  The  last  pada  appears  twice  in  RV.  (i.  1 13. 
16  d ; viii.  48.  1 1 d).  The  definition  of  the  verse  (as  noted  under  vs.  34)  appears  to  be 
omitted  in  the  Anukr.  For  the  application  made  in  Kau^.  of  this  and  the  preceding 
verses,  see  under  vs.  32 ; it  does  not  seem  at  all  suitable.  Ppp.  has  in  d for yatra  the 
variant  vayam  |_implying,  perhaps,  that  the  Kashmir  Vaidikas  understood  pratirdnta 
(p.  praotirdnte)  as  pratirdntas |_With  regard  to  an  Anukr.  statement  that  seems  to 
concern  this  verse,  see  above,  p.  739,  ^’s  4,  5,  7.J  [_Cf.  xviii.  2.  29  n.J 

37.  Unite  {sam-srj),  O ye  (two)  parents  (pith),  the  (two)  things  that 
are  seasonable ; ye  shall  be  mother  and  father  of  seed  ; as  a male  (mdrya) 
a female  {ydsd),  do  thou  mount  her ; make  ye  (two)  progeny ; here  enjoy 
(pus)  wealth. 

|_For  “mount  her,”  VV.  suggests  in  pencil  “make  her  mount”;  but  I suspect  that 
the  full  expression  would  be  ddlii  rohaya  <^dpa  endm.\  In  a,  rtviye  is  regarded  by  the 
pada-texX  as  dual,  and  is  translated  accordingly;  it  probably  means  the  respective  con- 
tributions of  the  two  to  the  embryo.  Ppp.  reads  instead  (~rd)  vrddhaye,  a welcome 
emendation.  Further,  in  b,  it  puts  pita  before  mdtd  and  has  ja  for  ca  and  ends  b 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  2 


761 


with  bhavatha ; |_and  it  makes  our  37  d and  39  c change  place,  but  with  pusyatu  no 
for  our  pusyatam |_I’ronounce  nniryeva  in  c : the  verse  then  scans  easily  as  1 1 + 1 1 : 
II  + 12,  if  we  accept  the  resolution  ftuiye  in  a.J  According  to  Kaug.  79.  8,  it  is  used 
in  the  act  of  coition.  |_Concerning  the  matter  as  an  essential  element  of  the  ritual,  see 
Winternitz,  p.  92. J I’pp.  arranges  this  and  the  following  six  verses  in  the  order  37,  40, 
38,  39,  42,  41,  43. 

38.  Send,  O Pushan,  her,  most  propitious,  in  whom  men  scatter  seed 
(bija) ; who,  eager,  shall  part  our  thighs ; in  whom  we,  eager,  may  insert 
the  member. 

The  verse  is  RV.  x.  85.  37,  which,  however,  reads  at  end  of  c (with  Ppp.)  -qrayate 
|_‘  who,  eager,  shall  part  her  thighs  for  us  ’J,  and  of  d -hdrama  qepam.  All  our  mss. 
accent  ptisan  in  a;  Bp.  begins  c yah  : na/t.  The  same  verse  is  found  in  HGS. 
i.  20.  2,  with  nas  after  (dm  in  a,  visraydtdi  in  c,  and  -harema  qepam  in  d.  PCS.  (i.  4.  16) 
has  a corresponding,  but  quite  different,  text : sd  nah  pusd  qivataindin  e "raya  sd  na  tirtl 
uqatl  vi  hara : yasydm  uqantah  prahardma  qepam  yasydni  u kdmd  bahavo  nivistydi. 
The  Apast.  text  (Wint.,  p.  90  |_MP.  i.  1 1.  6J)  has  the  RV.  version,  except  -qrdydtdi  at 
end  of  c.  LBarring  the  bad  cesura  in  a,  the  verse  is  a good  tristubh;  but  the  definition 
(as  noted  under  vs.  34)  is  omitted  by  the  Anukr.J 

39.  Mount  thou  the  thigh  ; apply  the  hand ; embrace  thy  wife  with 
well-willing  mind;  make  ye  (two)  progeny  here,  enjoying;  let  Savitar 
make  for  you  a long  life-time. 

The  first  half-verse  is  found  also  in  the  Apast.  text  (Wint.,  p.  90  [_MP.  i.  1 1.  7J),  with 
the  variant  (after  urum)  tipa  barhasva  bdhiim.  |_Ppp.,  as  just  noted,  makes  our  37  d 
change  place  with  our  39  c,  reading,  however,  rodamdndn  for  mod-\  and  in  its  d it  has 
tu  for  vdm,  combining  tv  dyus  saz>-.\  The  verse  is  ill  defined  as  a jagati  or  bhurik  tri- 
stubh; it  is  properly  a svardt  tristubh, 

40.  Let  Prajapati  generate  progeny  for  you  (two) ; let  Aryaman  unite 
{sam-ahj)  [you]  with  days-and-nights ; not  ill-omened,  enter  thou  this 
world  of  thy  husband ; be  weal  to  our  bipeds,  weal  to  [our]  quadrupeds. 

The  verse  is  RV.  x.  85.  43,  which,  however,  begins  a with  a nah  pr-,  b with  djarasaya, 
and  c with  ddurmangalih  p-.  Ppp.  also  reads  the  latter  (-/fy  p-')  ; and,  in  d,  astu  for 
bhava.  RV.  further  omits  imdm  in  c.  |_MB.  at  i.  2.  18  follows  RV.J  The  Apast.  text 
(Wint.,p.  90  |_MP.  i.  11.5J)  has  precisely  the  RV.  version.  MS.  (ii.  13.  23)  has  pada  a 
only.  The  verse  is  almost  a good  jagati,  only  a little  damaged  by  the  intrusion  of 
imam  in  c;  |_and  a perfect  jagati,  if  (with  RV.  MB.  MP.)  we  omit  imam\.  , 

41.  This  bridal  garment  and  bride’s  dress,  given  by  the  gods  together 
with  Manu,  whoso  gives  to  a knowing  (cikitvdhs)  priest  (brahman),  he 
verily  slays  the  demons  of  the  couch  (.?). 

The  translation  implies  at  the  end  the  emendation  (suggested  also  by  Weber,  p.  21 1) 
of  tdlpdni  to  tdlpydni,  as  required  by  both  sense  and  meter,  and  supported  by  the  Ppp. 
reading  irpydni.  For  b,  Ppp.  gives  vddhiiyam  baddho  (vadhvo?)  vdso'sydh,  which, 
though  metrically  awkward,  is  not  redundant  in  expression.  In  Kaug.  79.  21,  the  verse 
accompanies  the  priest’s  acceptance  of  the  bridal  garment,  given  him  with  i.  25.  The 
verse  is  a good  tristubh,  if  emended  as  proposed  in  d.  |_Cf.  vii.  37.  i n.J 


XIV.  2- 


BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA. 


762 


42.  What  priest’s  portion  they  (dual)  give  to  me  the  bride-seeker 
{vadhuyu),  the  bridal  garment  and  bride’s  dress,  do  ye,  O Brihaspati 
and  Indra,  assenting,  together  give  it  to  the  priest  (brahman). 

The  anomalous  accent  dattd7n  at  the  end  is  read  by  all  our  |_and  SPP’sJ  authorities. 
Ppp.  varies  considerably ; yan  no  'diti  brahtnabhagath  'vadhuyor  vdso  vadhva<^  ca 
vastram ; and  dhattam  at  the  end. 

43.  Awaking  out  of  a pleasant  lair  (yoni),  mightily  enjoying  your- 
selves, merry,  having  good  kine,  good  sons,  good  houses,  may  ye,  living, 
pass  the  outshining  dawns. 

Ppp.  reads  in  c,  d stibhau  suputrau  sukrtau  caratdu  jivd  us-\  our  P.M.W.  have 
cardtho.  To  accent  tdrdthas,  counting  it  to  d instead  of  c,  would  be  an  improvement. 
The  verse  (which  scans  11+  11  : 8+11  or  11  +8=41)  is  very  ill  described  by  the 
Anukr.  According  to  Kau^.  79.  12,  it  accompanies  the  rising  from  the  nujitial  bed. 

44.  Clothing  myself  anew,  fragrant,  well-dressed,  I have  risen  alive 
unto  the  outshining  dawns ; as  a bird  from  the  egg,  I have  been  released 
out  of  all  sin. 

Ppp.  combines  a-b  suvdso  'dd-.  According  to  Kau9.  79.  27,  the  verse  is  used  when 
the  priest  comes  back  after  washing  the  bridal  garment. 

45.  Beautiful  [are]  heaven-and-earth,  pleasant  near  by,  of  great  courses  ; 
seven  divine  waters  have  flowed ; let  them  free  us  from  distress. 

This  verse  is  a repetition  of  vii.  112.  i.  Ppp.  reads  in  h yantusumne,  and,  for  c,  dpas 
sapta  sravaniis  (td  etc.).  The  redundant  syllable  in  c is  not  noticed  by  the  Anukr. 
here,  although  it  was  so  at  the  other  occurrence.  The  verse  is  used  by  Kau^.  78.  10 
with  vs.  I (see  the  note  to  that  verse),  and  again  in  78.  13  it  accompanies  the  pouring  of 
water  into  the  folded  hands  of  the  pair ; and  yet  again,  in  79.  25,  the  pouring  of  water 
on  the  bridal  garment;  this  use  is  evidently  the  one  which  gives  the  verse  its  place 
here. 

46.  Unto  Surya,  unto  the  gods,  unto  Mitra  and  Varuna,  unto  them 
who  are  forethoughtful  of  that  which  exists,  have  I paid  this  homage. 

The  verse  is  RV.  x.  85.  17,  with  a differently  ordered  d,  iddfh  tdbhyo  'karaiii  ndntah, 
by  which  is  avoided  the  redundancy  of  a syllable  — which  the  Anukr.  passes  unheeded. 
|_Ppp.  avoids  it  in  yet  another  way  by  reading  tebhyo  'ham  akaratii  naniah.\  Kau^. 
uses  itj;wice  in  77;  once  in  5,  on  the  wedding-journey;  and  again  in  23,  on  arrival  at 
the  new  home.  |_As  to  the  “ deity  ” of  the  verse,  see  above,  p.  739,  IPs  4,  5,  7.J 

47.  He  who,  without  a clamp  {}abhigris),  before  the  piercing  of  the 
neck-ropes  (}jatru),  combines  (sam-dhd)  a combination  — he  the  bounti- 
ful, the  one  of  much  good  — removes  again  what  is  spoiled  (yilirnta). 

|_Or  ‘joins  a joining’  and  ‘mends  again  what  is  damaged,’  as  W.  suggests  in  pencil. J 
This  obscure  verse  is  RV.  viii.  i.  12,  and  is  found  akso  in  several  other  texts,  as  SV. 
(i.  244),  MS.  (iv.  9.  I 2),  TA.  (iv.  20.  i),  PB.  (ix.  10.  i),  KQS.  xxv.  5.  30.  The  R\’.  text 
differs  from  ours  only  by  having  in  d fxkartd  for  nbsk-;  KQS.  alone  agrees  with  RV'.  in 
this;  SV.  is  throughout  as  AV.  ; PB.  begins a'd,  and  has  vihrtam  in  d;  TA. 


763 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  2 


begins  ydd  rtS,  has  jartrbhyas  in  b.  purovdsus  in  c,  (_and  vihrtam  in  d in  the  Calcutta 
ed. ; the  Poona  ed.,  p.  327,  prints  it  vihrutam,  with  a virama  after  the  h !J.  MS.  has 
a very  corrupt  text  for  a,  b {jdri  celid  etc.),  and  samdhis  and  ptirnv-  in  c ; and  the 
Apast.  text  (Wint.,  p.  69  [_MP.  i.  7.  1 J)  agrees  throughout  with  TA.  Ppp.  writes  ardah 
for  atrdah.  The  needed  description  of  the  verse  as  a pathyabrhatl  is  omitted  by  our 
Anukr.  Vait.  12.  7 has  the  verse  used  as  expiation  when  anything  is  broken  during  the 
sacrifice ; Kauq.  77.  7,  when  anything  on  the  bridal  car  needs  mending  ; and  also,  57.  7, 
when  a student’s  staff  is  broken. 

48.  Away  from  us  let  the  darkness  shine  {vas),  that  is  deep  blue, 
brown  [pi^dTiga),  also  red ; she  who  is  consuming,  spotted,  her  I fasten 
(a-saj)  on  this  pillar. 

The  latter  half-verse  is  corrupt  in  Ppp.  beyond  intelligibility.  |_The  definition  saiah- 
pankti  (cf.  my  note  to  vi.  20.  3 and  Ind.  Stud.  viii.  45)  presumably  means  94-11:9+11. 
If  we  could  dispense  with  theja  in  c,  the  verse  would  be  excellent  so  far  as  rhythm  and 
cadence  go  (8  + 1 1 : 8 + 1 1 ). J It  is  used  in  Kaug.  79.  22  in  connection  with  taking 
away  the  bridal  garment  to  cleanse  it.  The  ‘ she  ’ is  perhaps  the  female  demon  sup- 
posed to  belong  to  the  defiled  article. 

49.  How  many  witchcrafts  in  the  outer  garment  (htpavdsana),  how 
many  fetters  of  king  Varuna,  what  failures,  what  non-successes  — them 
I cause  to  sit  upon  this  pillar. 

Ppp.  has  paqcacane  in  a for  upavasane ; and,  for  d,  asmin  id  stdno  muhcdmi  sar- 
vdm.  Our  P.M.W.  read  in  d tarn  sth-\  the  rest,  tah  sth-.  In  Kau^.  79.  23  the  verse 
is  used  immediately  after  the  preceding.  The  lack  of  a syllable  in  a is  disregarded  by 
the  Anukr. 

50.  What  is  my  dearest  self  (tanti),  that  of  me  is  afraid  of  the  gar- 
ment ; of  it  do  thou,  O forest-lord,  make  first  {dgre)  for  thyself  an  inner 
wrap  (tiivi) ; let  us  not  suffer  harm. 

This  verse  is  used  in  Kau9.  79.  24  next  after  the  two  preceding,  the  person  who  has 
the  garment  in  charge  wrapping  a tree  with  it.  The  Anukr.  contains  no  definition  of 
the  meter  (8  + 8 : 8 + 1 1 = 35).  The  verse,  as  noted  above,  is  wanting  in  Ppp. 

5 1 . What  ends  [there  are],  how  many  edges  (sic),  what  webs,  and 
what  lines  ; what  garment  woven  by  the  spouses  — may  that  touch  us 
pleasantly. 

More  lit.,  ‘ [as]  a pleasant  one.’  With  this  verse,  according  to  Kau^.  79.  26,  the  new 
possessor  of  the  garment  puts  it  on,  then  coming  back  with  vs.  44.  The  Anukr.  notices 
this  time  the  redundant  syllable  in  b (we  are  doubtless  to  contract  to  ydti  'tavo).  Ppp. 
reads,  for  c,  d,  vdso  yat  patnibhrtam  tanvd  syonam  tipa  sprqah. 

52.  Eager,  these  young  girls,  going  to  a husband  from  the  father’s 
world,  have  let  go  the  consecration  : hail  ! 

All  our  mss.  |_and  SPP’s  authorities  J yatih  in  b unaccented,  as  in  i.  32  c,  as  if 

pdtim  yatih  were  a sort  of  compound  word,  [although  the  pada-X&xt  treats  them  as 
separate  words  !J.  [Cf.  MP.  i.  4.  4,  and  Wint.,  p.  54,  vs.  4,  p.  55  n.  i.J  The  Anukr. 
counts  in  svahd  at  the  end  as  a metrical  part  of  the  verse.  According  to  Kaug.  75.  24, 


xiv.  2-  BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA.  764 

this  verse  is  uttered  as  the  bride  lays  fuel  on  the  fire  ; then  L75.  25  J,  with  seven  verses, 
(apparently,  this  and  the  six  that  follow  [_so  schol.J),  the  prepared  water  is  heated,  and 
with  vs.  65  below,  the  Bride  is  bathed. 

53.  Her,  let  go  by  Brihaspati,  all  the  gods  maintained  ; what  splendor 
is  entered  into  the  kine,  with  that  do  we  unite  this  woman. 

[_Cf.  Bohtlingk,  ZDMG.  liv.  614.J  Besides  the  use  of  vss.  53-58  made  by  Kaucj. 
75.  25,  as  noticed  in  the  preceding  note,  they  are  again  applied  in  76.31,  when  at  the 
end  of  the  wedding  ceremony  the  bride  is  sprinkled  with  fragrant  powders.  The  con- 
nection of  dvasrstam  with  dva  'srksata  in  vs.  52  c,  suggests  diksam  as  the  word  to  be 
supplied  in  the  first  lines  of  these  verses ; and  so  Ludwig  translates. 

54.  Her,  let  go  etc.  etc. ; what  brilliancy  {t^jas)  is  entered  etc.  etc. 

55.  Her,  let  go  etc.  etc. ; what  fortune  (bhdgd)  is  entered  etc.  etc. 

56.  Her,  let  go  etc.  etc. ; what  glory  is  entered  etc.  etc. 

57.  Her,  let  go  etc.  etc.;  what  milk  {pdyas)  is  entered  etc.  etc. 

58.  Her,  let  go  etc.  etc.  ; what  sap  is  entered  etc.  etc. 

Of  these  six  verses,  differing  from  one  another  only  in  one  word,  Ppp.  omits  one 
(58),  and  puts  55  after  56. 

59.  If  these  hairy  people  have  danced  together  in  thy  house,  doing 
evil  with  wailing  — from  that  sin  let  Agni  and  Savitar  release  thee. 

This  and  the  three  following  verses  are  discussed  by  Bloomfield  in  AJP.  xi.  336  ff.  |_or 
JAOS.  XV.,  p.  xliv.  = PAOS.  for  Oct.  1890J.  They  evidently  have  no  connection  origi- 
nally with  marriage  ceremonies,  but  rather  with  wailings  for  the  dead,  which  are 
regarded  as  ill-omened  and  requiring  expiation.*  |_Cf.  the  following  verses. J Kau^. 
quotes  only  this  one  (79.30),  and  for  no  definite  purpose,  combining  it  with  1.46  (see 
note  to  the  latter).  Ppp.  reads  in  &yad  ami  iox  yadi  'me,  and  in  c krnvatls.  The  false 
accent  krnvatitds  (which  our  edition  has  not  corrected)  is  read  by  all  our  mss.  save 
one  (D.). 

|_The  case  is  nearly  the  same  with  the  authorities  of  SPP.,  who  says,  “ This  reading 
\_krnvantd'\  appears  ancient,  traditional,  and  general.”  A note  in  my  copy  of  AV.  sug- 
gests that  the  blunder  may  have  crept  in  from  vs.  61  ; and  I find  my  surmise  confirmed 
not  only  by  SPP.  (who,  however,  attributes  the  wrong  accent  and  kampa  to  vs.  60  ; see 
his  note),  but  also  by  the  fact  of  similar  occurrences  elsewhere ; cf.,  for  example,  the 
curious  avagraha  of  sdmojtiapaydmi  at  vi.  74.  2 (and  my  note) ; the  impossible  vhbhati 
at  xiii.  3.  1 7,  and  note  ; etc.  J 

* [_Cf.  F rands  J ames  Child,  The  English  and  Scottish  Popular  Ballafis,  part  x.,  p.  498, 
under  the  heading  “Tears  destroy  the  peace  of  the  dead,"  and  the  citation  from  MBh. 
xi.  I.  42-43  given  on  p.  294  of  the  same  part:  “ For  they  [the  tears],  like  sparks,  ’tis 
said,  do  burn  those  men  [for  whom  they’re  shed].”J  LSee  Liiders,  ZDMG.  Iviii.  507. J 

60.  If  this  daughter  of  thine  has  wailed  with  loosened  hair  {vikegd)  in 
thy  house,  doing  evil  with  wailing  — from  that  sin  etc.  etc. 

Ppp.  has  a very  different  text:  yad  dsdu  |_!  yada  'sdu?^  duhitd  tava  vikresv 
arujat:  bahu  rodhena  krnvaty  agham. 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-.XIV.  2 


765 


61.  If  {ydt)  sisters  {jdini),  if  young  women,  have  danced  together  in 
thy  house,  doing  evil  with  wailing  — from  that  sin  etc.  etc. 

Because  of  the  redundant  syllable  |_the  second  ydd,  intrusion  ?J  in  a,  the  Anukr. 
absurdly  separates  this  verse  from  the  others  here,  and  calls  it  a tristubh. 

62.  If  in  thy  progeny,  in  thy  cattle,  or  in  thy  houses  is  settled  {ni-sthd) 
any  evil  done  by  the  evil-doers  — from  that  sin  etc.  etc. 

63.  This  woman,  scattering  shrivelled  grains  {ptilya)  appeals  : be  my 
husband  long-lived ; may  he  live  a hundred  autumns. 

Ppp.  reads  in  b Linstead  of  our  pulydni.  For  the  distinction  between  Ipa 
and  lya  (note  to  vi.  127.  1),  ndgarl  mss.  are  of  course  not  to  be  trusted.  All  but  one  of 
SPP’s  read  pulpiini  and  his  two  then  living  qrotriyas  recited  pulpdni.  But  in  view 
of  the  Prakrit  pulla  etc.  he  reads  pulyani.\  Instead  of  our  d,  Ppp.  reads  edhantam 
pitaro  mama.  The  same  verse  is  found  in  several  Sutras:  PCS.  (i.  6.  2),  IIGS. 
(i.  20.4),  MB.  (i.  2.  2),  and  the  Apast.  text  (Wint.,  p.  56  |_MP.  i.  5. 2 J) ; but  with 
sundry  various  readings  in  b and  d : for  pulydni,  the  Apast.  text  has  gulpdni  |_Oxford 
ed.  kulpdni^,  and  PGS.  Idjdn,  while  HGS.  and  MB.  give  for  the  whole  ^aAa.'gndu 
Idjdn  dvapanti;  in  d the  Apast.  text  reads  jivdtu,  and  the  other  three  (nearly  agree- 
ing with  Ppp.)  for  the  whole  pada  edhantdm  jndtayo  mama;  MB.,  moreover,  inserts 
between  c and  d qatath  varsdni  jlvatu.  [_PGS.  has  in  c dyusmdn  for  dirghayus.\ 
|_Cf.  MGS.  i.  II.  12  d,  and  p.  148.J  According  to  Kaug.  76.  17,  the  verse  is  repeated 
while  the  bride  stands  firm  upon  the  stone  and  scatters  the  grains.  [_For  dvapantika, 
cf.  ii.  3.  I ; iv.  37.  10  ; v.  13. 9 and  notes.J 

64.  Here,  O Indra,  do  thou  push  together  these  two  spouses  like  two 
cakravdkas ; let  them,  with  [their]  progeny,  well-homed,  live  out  all  their 
life-time. 

Ppp.  has  in  c the  better  reading  prajdvantdu  sv-,  and,  in  d,  dtrgham  for  viqvam. 
Some  of  our  mss.  (Bp.E.T.K.)  [^and  three  of  SPP’sJ  read  at  the  end  -nutam.  The 
Kau^.  (79. 9),  on  account  of  the  verb  sam-nud,  has  the  verse  used  to  accompany  the  act 
of  coition. 

65.  What  is  done  on  the  chair  {asandt),  on  the  cushion  (tipadhdnd),  or 
what  on  the  covering  (iipavdsand) ; what  witchcraft  they  have  made  at 
the  wedding  (vivahd)  — that  do  we  deposit  in  the  bath. 

Ppp.  reads  in  a dsandhyd  rtp-.  By  Kauq.  75.  26,  the  verse  is  used  at  the  bride’s 
bath,  next  after  vss.  52-58,  and  before  1.35,  43.  |_Griffith  would  seem  to  take  ydd  as 
virtually  equivalent  to  yam  krtyam.^ 

LThe  dsandt  appears  to  be  now  a throne  (cf.  AB.  viii.  5,  6,  12),  and  now  something 
between  a lounging  chair  and  a bed,  ‘ a long  reclining  chair  ’ such  as  Anglo-Indians  use 
today  with  more  comfort  than  elegance.  That  it  was  usable  also  as  a bier  carried  by 
four  bearers  appears  from  DIgha  Nikaya,  ii.  23,  and  Buddhaghosa’s  scholion.  Compare 
also  the  description  below,  AV.  xv.  3.  3 ff. — In  Hala’s  Saptaqataka,  dsandia  is  glossed 
by  khatvd  (no.  112,  ed.  1870)  ox paryankikd  (no.  700,  ed.  1881). J 

66.  What  ill  deed,  what  pollution  at  the  wedding,  and  what  on  the 
bridal  car  — that  difficulty  do  we  wipe  off  on  the  dress  (kambald)  of  the 
wooer. 


XIV.  2- 


BOOK  XIV.  THE  ATHARVA-VEDA-SAI^IHITA. 


766 


Ppp.  reads  in  c sambharasya.  Kauq.  76.  i makes  the  verse  accompany  the  rubbing 
of  the  bride  dry  after  the  bath  with  a garment,  which  is  then  carried  to  the  woods  and 
fastened  to  a tree. 

67.  Having  settled  the  defilement  on  the  wooer,  the  difficulty  on  the 
dress,  we  have  become  worshipful,  cleansed  {gudh)  ; may  he  extend  our 
life-times. 

Ppp.  also  has  this  time  sambhale  in  a ; in  d,  it  combines  na  "yiinsi  and  reads  idrisam. 
[_Here,  as  at  iv.  10.  6 and  ii.  4.  6 : see  notes, J part  of  our  mss.  (Bs.E.O.D.)  read  tdrsat. 
With  the  verse  compare  xii.  2.  20  above.  The  Anukr.  passes  without  notice  the  extra 
syllable  in  a. 

68.  The  artificial  hundred-toothed  comb(.?)  that  is  here  shall  scratch 
away  the  defilement  of  the  hair  of  her,  away  that  of  her  head. 

The  majority  of  our  mss.  (all  but  Bs.s.m.P.R.)  read  kdntakas  ‘thorn’  in  a.  Ppp. 
has  kaiikadas.  The  Kau^.  text,  76.  5,  with  the  subsidiary  texts  (see  note  to  that  rule), 
gives  kankata,  with  our  edition.  There  is  little  to  choose  between  the  two  readings. 
Ppp.  reads  in  b apd  'sydt  k-.  The  verse,  which  is  a puraupiih,  is  not  defined  by  the 
Anukr.  Kaug.  76.  5 makes  it  accompany  the  combing  of  the  bride’s  hair  after  she  has 
been  bathed  and  (with  i.  45,  53)  clothed  in  a new  garment. 

69.  Away  from  every  limb  of  her  do  we  deposit  ydksma ; let  that 
not  attain  {p7'a-dp)  the  earth  nor  the  gods;  let  it  not  attain  the  heaven, 
the  wide  atmosphere ; let  that  defilement  not  attain  the  waters,  O Agni ; 
let  it  not  attain  Yama  and  all  the  Fathers. 

Ppp.  reads  in  a,  byo  'yam  asydm  upa  yaks?nam  ni  dhatta  nah.  Kau9.  76.  14  uses 
the  verse  to  accompany  the  purifying  of  the  bride.  The  metrical  structure  (8  -I-  8 ; 

= 60)  is  described  as  well  as  the  Anukr.  knows  how. 

70.  I gird  thee  with  the  milk  of  the  earth  ; I gird  thee  with  the  milk 
of  the  herbs ; I gird  thee  with  progeny,  with  riches ; do  thou,  being 
girded,  win  (a-san)  this  strength  Qvdja). 

TS.  (iii.  5.  6‘)  has  a corresponding  verse,  of  which  this  seems  an  artificial  variation; 
sdiii  ivd  nahydmi  pdyasd  ghrtina  s.  t.  fi.  apd  dsadhibhih  ; s.  t.  n.  prajdyd  'Mm  adyd 
sd  diknta  sanavo  vajam  asmi.  [_Cf.  MGS.  i.  1 1. 6 (with  adbhfs  for  apds~),  and  p.  156.J 
Kau9.  76.  7 uses  the  verse  (with  i . 42)  at  the  girding  of  the  bride. 

71.  He  am  I,  she  thou  ; chant  am  I,  verse  thou  ; heaven  I,  earth  thou  ; 
let  us  (two)  come  together  here ; let  us  generate  progeny. 

The  verse  (8-l-8-t-8;  7-1-8  = 39)  is  strangely  called  a brhatl  by  the  Anukr.  It  is  found, 
with  more  or  less  variation,  in  a host  of  other  texts:  AB.  (viii.  27.4),  TB.  (iii.  7.19),  K. 
(xxxv.  18),  QB.  (xiv.  9.  4'9),  AGS.  (i.  7.  6),  PGS.  (i.  6.  3),  HGS.  (i.  20.  2),  Ap.  (ix.  2.3). 
In  the  first  pada,  TB.  (with  which  HGS.  and  Ap.  agree  throughout)  has  the  unintelli- 
gent reading  dmuhdm ; AB.  has  sa  for  sd,  which  seems  also  a mere  blunder.  After 
tills,  AB.((B.AGS.PGS.  add  the  same,  inverted  : sa  (AB.  sa  again)  tvdm  asy  dmo  'hdm 
(k'B.  PGS.  ahdm').  As  regards  our  third  pada,  there  is  no  variant  in  reading,  liut 
AB.TB.AGS.HGS.Ap.  put  it  before  our  second.  In  our  second  pada,  the  same  texts 
omit  the  asmi ; the  whole  pada  is  wanting  in  Ppp.  For  our  d.  AB.  has  tdv  eka  sam 
vahdvahdi,  and  ends  there  ; TB.  etc.  give  as  ending  to  the  ver.se  tax<  d 'hi  sdm  bhavdva 


767 


TRANSLATION  AND  NOTES.  BOOK  XIV. 


-XIV.  2 


sahd  rcto  dadhavahai pumsd ptitraya  vdttavdi ; nearly  the  same,  hut  with  satitra- 

bhavahdi,  dadhavahai,  and  vittaye ; AGS.  instead  tav  e 'hi  vi  vahdvahai prajam  pra 
janayavahai j PCS.  spins  out  the  longest  ending  : tav  e 'hi  vi  vahavahdi  saha  reto 
dadhavahai  prajam  pra  janayavahai  putran  vindavahai  bahiin  te  santu  jaradastayah. 
[_Cf.  MP.  i.  3.  14,  and  Wint.,  p.  52;  also  MGS.  i.  10.  15  d,  andp.  146,  and  i.  10.  15  e,  and 
p.  150,  s.v.  td ; also  GB.  ii.  3.  20  ; JUB.  i.  54. J Kau9.  79.  10  uses  the  verse,  with  i.  34.  1, 
after  the  consummation  of  the  union. 

72.  The  unmarried  of  us  seek  a wife,  the  liberal  seek  a son  ; may  we 
(two),  with  uninjured  life-breath,  be  companions  {sac),  in  order  to  what  is 
great,  to  winning  of  strength  {hvdja-). 

‘ Of  us  ’ in  a is  dual  {nau)  in  the  text,  but  requires,  doubtless,  emendation  to  nas  or 
to  nh.  The  corresponding  half-verse  in  R\'.  (vii.  96.4  a,  b)  has  it  reads  janiydnto 
nv  dgravah  putrlydntah  s-.  That  our  denominatives  have  a right  to  their  short  i is 
further  vouched  for  by  their  quotation  as  examples  for  it  under  Prat.  iii.  18.  Whether 
one  should  emend  in  d to  brhatyai,  or  translate  as  is  done  above,  may  be  made  a ques- 
tion ; it  seems  most  likely  to  be  a mixed  construction,  meaning  virtually  ‘ in  order  to  the 
gaining  of  great  vaja'  Vajasataye  is  never  joined  with  an  adjective  in  RV.  Ppp-  reads 
with  our  text  throughout. 

73.  What  bride-beholding  Fathers  have  come  to  this  bridal-car,  let 
them  bestow  on  this  bride,  with  her  husband,  protection  accompanied 
with  progeny. 

The /<7</a-text  has  the  bad  reading  a : agaman,  instead  of  dodgaman.  Part  of  our 
mss.  (Bp.P.M.W.O.)  read  in  c sdmpatydi,  but  doubtless  only  by  the  scribes’  oversight. 
According  to  Kaug.  77.  12,  the  verse  is  to  be  used  when  the  bridal  train  passes  by  a 
burial-place. 

74.  She  who  hath  come  hither  before,  girdling  herself  {}),  having  given 
to  this  woman  here  progeny  and  property  — her  let  them  carry  along  the 
road  of  what  is  not  gone ; this  one,  a virdj,  having  good  progeny,  hath 
conquered. 

This  obscure  verse  is  not  made  clear  by  Kauq.  77.4;  though  the  latter  perhaps 
means  it  to  be  used  if  another  bridal  procession  goes  athwart  the  track  at  a cross-roads. 

pada-ttxt  in  a divides  without  any  reason  raqanaoydmdnd.  Perhaps,  too,  we  ought 
to  resolve  purvagan  into  purvd  : dodgan,  instead  of  purvd  : dgan,  as  the  p.  does.  The 
third  pada  is  perhaps  a mere  ill-wish  with  contempt : ‘she  may  go  to  grass.’  Ppp.  reads 
in  b dhattam,  in  c abhi  for  anti,  and  combines  in  d suprajd  'iy-.  |_For  consistency,  the 
Berlin  text  should  have  dattva.j 

75.  Continue  thou  awake,  waking  with  good  awakening,  unto  length 
of  life  of  a hundred  autumns ; go  to  the  houses  that  thou  mayest  be 
house-mistress  ; let  Savitar  make  for  thee  a long  life-time. 

Ppp.  reads  for  c grhdn  pre  'hi  sutnanasyamdnd,  and  combines  in  d td  "ytis  sav-. 
We  had  [_part  of  a,  above,  in  31  cj ; c above  as  i.  20  c ; and  d as  i.  47  d |_nearly  = J 
2.  39  d.  According  to  Kaug.  77.  13,  the  verse  is  to  be  used  if  the  bride  falls  asleep  on 
the  road. 


XIV.  2 


BOOK  XIV.  THE  ATHARVA-VEDA-SAMHITA. 


768 


The  Anukr.  is  not  content  with  this  length  of  hymn,  but  adds  three  more  pieces  from 
other  parts  of  the  Veda  to  fill  up  the  “ wedding  of  Surya”  : sahrdayani  (iii.  30.  i)  ity 
atharva  saumyam  \jdmmanasya?>t  .?J  dtiusiubha>n  d 710  agTta  (ii.  36.  i)  iti  pativedanah 
sd7t7ftya7h  trdistubha/h  vi  hi  (xx.  126.  i)  'ti  tryadhikdi  "tidro  \Jryadhika771  di>idro?\ 
vrsdkapir  i7idrd7ti  ^7idraq  ca  (mss.  -drasya)  sa//itldire  pdnktat>i  ity  esa  sduryavivdha 
iti. 

|_Here  ends  the  second  anuvdka,  with  i hymn  (but  see  pages  738-9)  and  75  verses. 
The  quoted  Anukr.  says  pahcasaptatir  7ittarah  (see  p.  738). J 

|_Some  mss.  sum  up  the  book  as  of  2 hymns  and  139  verses  (see  p.  739). J 
|_Here  ends  the  twenty-ninth 


Book  XV. 


[The  Vratya.J 

LThis  fifteenth  book  is  the  third  book  of  the  third  grand  divi- 
sion (books  xiii.-xviii.)  of  the  Atharvan  collection  ; and  (like  books 
xiii.  and  xiv.)  it  clearly  shows  that  unity  of  subject  which  is  the 
distinguishing  characteristic  of  the  books  of  the  division.  Books 
XV.  and  xvi.  are  unlike  all  the  others  in  that  they  consist  exclu- 
sively of  paryaya-suktas,  the  former  of  i8,  and  the  latter  of  9. 
The  book  has,  I believe,  the  distinction  of  being  the  first  book  of 
the  Atharva-veda  ever  translated  into  an  Occidental  language : 
not  only  a translation  of  it,  but  also  the  original  text,  was  pub- 
lished by  Theodor  Aufrecht,  in  the  very  first  part  of  the  first 
volume  of  the  hidischc  Studien,  pages  1 21-140,  in  August,  1849 
(title-page,  1850:  but  see  ZDMG.  iii.,  pages  484,  482),  some  five 
or  six  years  before  the  first  part  of  the  Berlin  edition,  the  pro- 
visional preface  of  which  is  dated  February,  1855.  The  bhdsya  is 
again  lacking.] 

[_The  word  vratya  is  defined  by  BR.  as  ‘ belonging  to  a roving  band  {vraia),  vagrant ; 
member  of  a fellowship  that  stood  without  the  Brahmanical  pale.’  It  is  further  applied 
,to  the  son  of  an  uninitiated  man  (Baudhayana,  i.  [8.]  i6'*:  cf.  Manu,  x.  20),  or  also  to 
one  who  has  let  the  proper  time  for  the  sacrament  of  initiation  slip  by  (Manu,  ii.  39). 
And  the  MBh.,  at  v.  35.  46  = 1227,  classes  the  vratya  with  the  offscourings  of  society, 
such  as  incendiaries,  poisoners,  pimps,  adulterers,  abortionists,  drunkards,  and  so  on.  — 
In  the  St.  Petersburg  Lexicon,  vi.  1503,  BR.  express  the  opinion  that  the  praise  of  the 
vratya  in  this  book  is  an  idealization  of  the  pious  vagrant  or  wandering  religious  men- 
dicant. In  this  connection,  Weber’s  History  of  Indian  Lit.,  p.  112,  may  be  consulted; 
also  Bloomfield’s  more  recent  paragraph  in  his  contribution  to  Biihler-Kielhorn’s 
Grundriss,  entitled  The  Atharvaveda,  p.  94. J 

LThe  Anukr.,  in  its  statements  as  to  the  “ deity  ” of  the  book, 
says  adhyatmakam  (see  p.  773);  and  the  Culika  Upanishad  (see 
Deussen’s  Upaniskads,  pages  637,  640)  reckons  the  vratya  as  one 
among  the  many  forms  in  which  Brahman  is  celebrated  in  the  A V., 
mentioning  in  the  same  verse  with  vratya  (celebrated  in  AV.  xv.) 
also  the  brahmacdrin  and  the  skambha  and  \.\\q  palita  (celebrated 
respectively  at  AV.  xi.  5 and  x.  7,  8 and  ix.  9),  etc.  — And  this  view 
accords  well  with  the  penultimate  verse  of  the  fifth  prapdthaka 

769 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA. 


770 


of  the  Chandogya  Upanishad  (v.  24.4),  where  it  is  said  of  the  sac- 
rificial remnant  that,  if  it  be  offered  even  to  an  outcaste,  it  is  as 
good  as  if  offered  to  the  omnipresent  All-soul,  provided  only  it 
be  done  with  the  right  knowledge.  And  a similar  idea  is  per- 
haps meant  to  be  expressed  by  our  text  here,  A V.  xv.  1 3.  8,  9.J 

[_In  spite  of  its  puerility  and  surface-obscurity,  the  book  is  not  unworthy  of  a search- 
ing investigation.  That  investigation  should  be  one  of  much  wider  scope  than  I can 
now  make ; but  I presume  that  the  principal  passages  of  the  literature  whith  would 
here  come  into  consideration  are  those  that  treat  of  the  vrdtya-stomas  (ceremonies 
by  which  vratyas  gain  admission  to  the  Brahmanical  order),  namely  the  seventeenth 
adhyaya  of  the  PB.  (parts  1-4)  and  the  eighth  of  LQS.  (part  6).  — Excerpts 

from  these  passages  were  given  by  Weber  (1849),  Stud.  i.  33,  52;  and,  more 
recently,  the  main  points  were  reported  by  Hillebrandt,  Ritual-litter atur,  p.  139.  And 
the  whole  matter  has  been  made  the  subject  of  an  article  by  Rajaram  Ramkrishna 
Bhagavat,  in  the  Journal  of  the  Bombay  Branch  of  the  RAS.,  vol.  xix.,  pages  357-364. 
He  regards  the  vratyas  as  non-Aryans.  It  is  noteworthy  that  a number  of  the  articles 
of  the  outfit  of  a vratya  as  rehearsed  by  these  two  texts  are  found  also  in  our  AV.  text ; 
so,  for  example,  the  turban,  the  goad,  the  vipatha.\ 

[_The  divisions  of  the  book.  — To  begin  with,  the  division  into  two  anuvdkas  or  ‘les- 
sons,’ the  first  of  7 and  the  second  of  1 1 parydyas,  is  clearly  avouched  by  the  Old  Anukr. 
(see  next  If  but  one)  ; and  it  is  also  proved  by  AV.  xix.  23.  25,  where  the  vratya-\)Oo\i  is 
mentioned  as  a dual,  the  text  reading  vrdtyabhydm  [accent ! : sc.  anitvdkabhydm  .?] 
svahd,  ‘ to  the  anuvdkas  about  the  vratya  hail ! ’ — The  decad-division  is  wanting.  J 

[_In  the  foregoing  books,  the  Berlin  edition  has  grouped  together  for  the  purposes  of 
numeration  the  combinable  pages  471-2)  so  as  to  form  the  groups  which 

it  numbers  as  viii.  10  (with  6 parydyas') ; ix.  6 (with  6)  ; [ix.  7 has  but  1 ;]  xi.  3 (with  3)  ; 
xii.  5 (with  7);  and  xiii.  4 (with  6).  For  theoretical  consistency,  the  same  procedure 
should  have  been  followed  in  this  book  and  the  next : but  the  practical  difference  would 
have  amounted  to  little  (we  should  have  had  to  cite,  for  example,  xv.  i.  i8‘  instead  of 
XV.  18. 1,  or  xvi.  I.  9‘  instead  of  xvi.  9.  i)  ; moreover,  the  procedure  of  the  Berlin  edition 
is  questionable  and  has  not  been  followed  by  the  Bombay  edition.  For  an  account  of 
the  discrepancies  thus  arising,  see  pages  6 1 0-6 1 1 ; and  for  SPP’s  detailed  defense  of 
his  procedure,  see  the  Critical  Notice  in  his  first  volume,  pages  21-22,  where  he  prints 
the  pertinent  text  of  the  Old  Anukr.  in  full  and  that  of  the  Major  Anukr.  in  large  part. 
— A comparison  of  the  two  texts  shows  that  the  later  work  has  quoted  the  precise 
words  of  its  predecessor  throughout. J 

[The  quotations  from  the  Old  Anukr.  are  given  piecemeal  at  the  end  of  the  anuvdka 
or  parydya  or  group  of  parydyas  to  which  they  severally  refer.  They  may  here  be 
given  in  metrical  form.  Of  the  first  line,  the  prior  half  refers  to  the  first  anuvdka  as  a 
whole,  and  the  latter  half  to  the  second.  Lines  2-4  refer  to  the  parydyas  of  the  first 
anuvdka  J and  lines  5-10  refer  to  those  of  the  second.  The  numbers  in  parentheses 
refer  to  the  parydyas  as  counted  from  the  beginning  of  the  anuvdka j and  those  in 
brackets  refer  to  the  parydyas  as  counted  from  the  beginning  of  the  book. 
vratyddydh  sapta  parydyd  ekdda^a  paro  bhavet ; 

astdu  (i.  i)  dnytind  tatas  irihqad  (i.  2)  ekdda^a  paro  bhavet  (i.  3). 
dvyund  tu  vihqatis  turyah  (i.4)  pancatnah  sodai^a  smrtah  (i.  S)  : 
vih^atih  sat  ca  sasthaf  ca  (i.6)  saptamah  paTicaka  ucyate  (i.  7). 


771 


TRANSLATION  AND  NOTES.  BOOK  XV. 


9 ekadaqakas  trayo'tra  bodhya  [lo,  ii,  12] 

dvai)  adyav  atha  niqcitau  irikau  tan  (ii.  1,2):  [8,  9] 

sastham  [/«]  caturda^a  'tra  vidyad  (ii.6)  [13] 

dt^a  dai^amam  (ii.  10)  tiavamas  tu  saptakah  syat  (ii.9).  [17,  16] 

catvari  vinqatiq  cai  'va  saptamo  vacanani  tu  (ii.  7)  : [14] 

astamam  navakani  vidyat  (ii.8)  paticako  dai^amat  parah  (ii.  1 1).  [15,  i8]J 


LA  conspectus  of  the  divisions  in  tabular  form  follows.  In  each  of  the  two  tables, 
the  first  line  gives  the  number  of  the  anuvaka,  and  that  of  the  paryaya  as  counted 
from  the  beginning  of  the  anuvaka  j the  second  line  gives  the  number  of  the  paryaya 
as  counted  from  the  beginning  of  the  book  ; the  third  gives  the  number  of  such  divisions 
(^ganas  : p.  472)  of  paryaya  as  show  minor  subdivisions;  and  these  subdivisions  are 
shown  in  the  fourth  line  of  the  first  table  and  in  the  fourth  and  fifth  lines  of  the  second 
table  (the  subdivisions  of  the  fourteenth  paryaya  being  called  vacanani : p.  472).  In 
each  table,  the  last  line  gives  the  number  of  divisions  of  -x  paryaya  which  are  not  further 
subdivided.  — Observe  that  the  statements  of  the  two  tables  are  all  contained  in  the 
text  of  the  Old  Anukr.,  excepting  those  concerning  the  number  of  ganas  (the  third  line 
in  each  table),  which  statements  are  taken  from  the  summations  noted  by  some  mss.  at 
the  end  of  the  gana-paryayas,  and  excepting  the  “ sums  ” in  the  last  column,  and  except- 
ing the  distribution  of  the  avasanarcas  of  parydyas  13  and  ii  into  2 categories  (as 
explained  in  the  fourth  paragraph  of  the  next  page). 


Pary.-n»  in  anuv. 

i.  I 

i.  2 

i-3 

i.  4 

••  5 

i.  6 

i-7 

Sums 

“ “ book 

I 

2 

3 

4 

5 

6 

7 

Ganas 

4 

6 

7 

9 

Ganavasanarcas 

28 

18 

16 

26 

88 

Paryaya  vasanarcas 

8 

II 

5 

24 

1 1 2 

Pary.-n°  in  anuv. 

ii.  I 

ii.  2 

ii-3 

ii-4 

ii.  5 

ii.  6 

ii.7 

ii.  8 

U.9 

ii.  10 

ii.  II 

“ “ book 

8 

9 

10 

1 1 

12 

13 

14 

15 

16 

17 

18 

Ganas 

3 

5 

12 

Ganavasanarcas 

6 

10 

16 

Vacanani 

24 

24 

Paryayavasanarcas 

3 

3 

1 1 

S 

1 1 

4 

9 

7 

10 

5 

68 

108 

Note  that  the  “fourteen”  and  “eleven  ” assigned  respectively  to  parydyas  ii.  6 (or  13) 
and  ii.4  (or  ii)  represent  non-coordinate  divisions,  as  explained  below,  p.  772.  — Some 
mss.  sum  up  the  avasdnarcas  of  the  first  anuvdka  as  1 12.  This  agrees  with  the  Old 
Anukr.  (and  the  table).  At  the  end  of  the  second,  we  find  the  summation  : ganas,  20  ; 
gana-avasdnarcas,  16;  vaca?ia-avasdnarcas,  24;  parydya-avasdnarcas,  71;  in  all, 
16 -f  24 -I- 71  = 1 1 1.  This  agrees  with  the  table  except  in  the  last  item,  71,  which 
exceeds  the  68  of  the  table  by  3 ; and  the  sum  for  the  whole  book,  (112-1-111=)  223, 
shows  the  same  excess.J  L^ee  pp.  clxi,  cxxx  end,  cxxxvii  top,  clx.J 

[Differences  between  the  two  editions  in  the  divisions  of  the  paryayas.  There  are  no 
differences  between  them  in  the  parydyas  proper  (as  distinguished  from  the  gafia- 
parydyas'),  i.e.  in  those  eleven  parydyas  which  have  no  subdivided  divisions,  to  wit, 
parydyas  i,  3,  7,  8,  9,  10,  12,  15,  16,  17,  18.  But  for  15  and  16  and  17,  this  statement 
needs  to  be  modified  by  rehearsal  of  the  fact  that  SPP.  prefixes  to  the^'f)  'sya  of  each 
of  the  avasdnarcas  of  the  Berlin  ed.  from  15.  3 to  17.  7,  and  also  to  the  3 remaining 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA.  772 

avasdnarcas  of  17,  the  words  tdsya  vratyasya  with  an  avasd}ta-va‘dx\i,  but  nevertheless 
makes  his  numbering  as  does  the  Berlin  ed.J 

|_The  differences  accordingly  are  confined  to  the  remaining  seven  parydyas  (those 

which  have  subdivided  divisions),  that  is,  to  the  gana-parydyas  2,  4,  5,  6,  1 1,  13,  14. 

In  parydya  14,  each  of  the  12  numbered  divisions  of  the  Berlin  ed.  is  really  a ga7ia  and 
is  subdivided  (alike  in  both  editions,  by  a mark  just  after  krtva)  into  2 vacatias  ; but 
the  vacanas  are  numbered  as  24  only  by  SPP.  — A similar  statement  applies  to  parydya 
4,  save  that  here  the  subdivision  is  each  time  into  3 ; thus  the  6 divisions  of  the  Berlin 
ed.  become  18  with  SPP.  — We  should  expect  the  case  of  parydya  6 to  be  just  like 
that  of  4:  namely  that  the  9 gatias  of  the  Berlin  ed.  would  become  (9  x 3=)  gatia- 
avasdnarcas  in  the  Bombay  ed. ; but  in  fact  the  mss.  divide  one  gana  (the  eighth  : see 
note  thereon)  into  only  2 subdivisions ; so  that  the  sum  is  only  26.  Note  here  especially 
that  the  anomalous  division  is  supported  by  the  Old  Anukr.  and  that  the  two  editions 
do  not  differ  in  the  marking  of  the  subdivisions,  but  only  in  the  numbering. J 

|_With  parydyas  5 and  2,  the  case  is  as  explained  on  pages  628-629 : in  a sequence 
of  refrains  or  anusaiigas,  the  refrain  is  given  in  full  and  counted  as  a separate  avasdna 
only  for  its  first  and  last  occurrence  in  that  sequence. — In  parydya  5 (see  note),  there 
are  "j  ganas,  each  with  3 subdivisions  (the  first  ending  with  akurvan  and  the  second 
with  iqdnah)  : therefore  we  have  2 ganas  (the  first  and  last),  each  with  3 subdivisions, 
making  6 ; and  the  remaining  5,  each  with  2 (a  and  b-c),  making  10 ; and  so,  in  all, 
16.  — In  parydya  2 (for  minor  differences,  see  notes),  we  have  the  first  and  last,  each 
with  8 subdivisions,  making  16 ; and  the  remaining  2,  each  with  6 (a,  b,  c,  d,  e,  and 
f-h),  making  12  ; and  so,  in  all,  28.  J 

|_Finally,  in  the  case  ol parydyas  13  and  ii,  we  have  divisions  which  are  not  coordi- 
nate. In  13,  each  of  the  first  5 divisions  as  numbered  in  the  Berlin  ed.  is  really  a 
gana  with  2 subdivisions  (the  prior  one  ending  with  vdsati) ; and  each  of  the  remain- 
ing 4 is  undivided:  SPP.  therefore  numbers  them  as  (5x2=)  10  gana-avasd}iarcas 
and  i,  parydya-avasdnarcas,  thus  making  “ 14  avasdnarcas  of  both  kinds,”  as  required 
by  the  Old  Anukr.  — In  the  case  of  parydya  ii,  the  Old  Anukr.  requires  the  division 
into  1 1 avasdnarcas,  and  this  is  the  division  of  both  editions.  The  requirement  of  the 
non-coordinate  subdivisions,  namely  into  S-l-(3  X2=)6=ii,  is  made  only  by  the  sum- 
mations of  the  mss.,  and  only  by  some  of  them,  not  all.  This  division,  if  made  at  all, 
is  doubtless  to  be  made  by  taking  the  first  5 as  parydya-avasdnarcas  and  the  last  6 as 
gana-avasdnarcas  ganas  of  2 each).J 

[Of  this  book  we  find  in  Paipp.  (in  xviii.)  only  the  first  paryaya 
and  a phrase  from  the  second.*  Moreover,  neither  Kau9.  nor 
Vait.  make  any  citations  from  the  book  ; but  it  may  be  noted 
that  XV.  5.  I is  reckoned  to  the  raudra  gana  by  the  schol.  to 
Kau9.  50.  13.  In  respect  of  contents  and  style,  the  book  is  quite 
like  the  Brahmanas,  and  it  is  all  in  prose.  Occasional  sequences 
of  words  are  rhythmical  (so  the  first  phrase  of  17.8  and  the 
relative  clauses  of  15  and  16  and  17);  but  these  are  doubtless 
mere  casual  lapses  into  meter  (cf.  p.  869). J p.  1016.J 

^Whitney’s  ms.  appears  to  indicate  that  he  intended  to  give  to  each  parydya-sukta 
a heading  (in  Clarendon  type,  as  before)  ; and  I have  thought  it  well,  for  the  sake  of 
convenience  and  typographical  clearness,  to  carry  out  his  apparent  intent. — Moreover, 


773 


TRANSLATION  AND  NOTES.  BOOK  XV. 


XV.  I 


to  facilitate  reference  to  the  Bombay  edition,  I have  added,  in  ell-brackets  ([_  J),  the 

numbers  of  SPP’s  minor  divisions,  wherever  the  latter  differ  from  those  of  the  Berlin 
edition. J 

|_The  excerpts  from  the  Major  Anukr.  which  concern  the  kanda  as  a whole  may  first 
be  given. J 

\astadaqa  paryayah.  adhyatmakam ; mantroktadevatya  uta  vratyadaivatam.'\ 


I.  Paryaya  the  first. 

\astdu.  I.  sdmni  pankti ; 3.  2-p.  sdmnT  brhatl ; j.  ip.  yajurbrdhmy  anustubh  ; 4.  i-p.  virdd 
gdyatri ; y.  sdmny  anustubh  ; 6- y-p.  prdjdpatyd  brhati ; 7.  dsttri pankti  ; 8.  j-p.  anustubh.'\ 

Translated:  Aufrecht,  Ind.  Stud.  i.  130;  Griffith,  ii.  185. 

1.  A Vratya  there  was,  just  going  about  ; he  stirred  up  Prajapati. 

Ppp.  reads ; vrdtyo  va  ida  agra  dsit.  The  verse  lacks  one  syllable  of  a full  sdmni 

pankti  (20  syll.). 

2.  He,  Prajapati,  saw  in  himself  gold  (sttvdrnd) ; he  generated  that. 

For  suvarnam  dtmann,  Ppp.  reads:  dtmanas  suparnam. 

3.  That  became  one ; that  became  star-marked  (laldma) ; that  became 
great ; that  became  chief  ; that  became  brahman  ; that  became  fervor ; 
that  became  truth  ; therewith  he  had  progeny. 

Ppp.  has  the  same  text  with  slight  differences  of  order.  The  verse  counts  the 
required  48  syllables  if  we  restore  the  elided  a in  tdpo  abhavat. 

4.  He  increased  ; he  became  great ; he  became  the  great  god  {makadcvd). 

In  this  verse  both  elided  initial  a's  have  to  be  restored,  making  19  syllables. 

5.  He  compassed  the  lordship  of  the  gods ; he  became  the  Lord 
{i^dna). 

We  need  to  read  pari  dit  and  -no  abhavat  to  make  16  syllables.  |_Of  this  verse, 
Ppp.  has  only  the  last  three  words.  J 

6.  He  became  the  sole  Vratya;  he  took  to  himself  a bow;  that  was 
Indra’s  bow. 

Ppp.  inserts  devandm  before  ekavr-.,  and  reads  tad  indr adhanur  abhavat.  To  read 
abhavat,  again,  fills  out  the  20  syllables. 

7.  Blue  its  belly,  red  [its]  back. 

That  is,  apparently,  of  the  bow  (the  rainbow)  ; though  ‘ its  ’ {asya')  might  equally 
well  be  ‘ his.’ 

8.  With  the  blue  he  envelops  [pra-vr)  a hostile  cousin,  with  the  red 
he  pierces  one  hating  him  [ — he  who  knows  thus]:  so  say  the  theo- 
logians {brahmavadin). 

If  we  read  -ii  iti,  the  syllables  are  32  ; but  to  call  the  passage  an  anustubh  is  absurd. 
It  can  hardly  be  questioned  that  the  addition  in  brackets  is  called  for  by  the  sense. 


XV.  2- 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA. 


774 


2.  Paryaya  the  second. 

\dvyilnd  trinfat.  a of  1-4,  1 t,  4 t.  sdmny  amtstubh  ; of  1,3,4.  sdtnnl  tristubh  ; i c.  2-p.  drsi 
pankti ; d of  1,3,4.  2-p.  brahnit  gdyatrl ; e of  1-4.  2-p.  drci  jagati ; 2 f.  sdnuti  pankti ; 

3 i.  dsuri  gdyatri ; g of  1-4.  padapankti  ; h of  1-4.  3-p.  prdjdpatyd  tristubh  ; 2\t.  i-p. 
usnih  ; 2 c.  2-p.  drn  bhurik  tristubh  ; 2 d.  drn  pardnustubh  ; 3 C.  2-p.  virdd  drsi  pankti  ; 

4 C.  nicrd  drsi panktii\ 

The  Anukr.  professes  to  count  28  divisions  in  this  paryaya  j but  its  metrical  defini- 
tions are  of  32  divisions,  8 in  each ; in  the  translation  they  are  marked  by  introduced 
letters.  |_The  reckoning  is  explained  above,  at  page  772,  Tf  3.J 

Translated  : Aufrecht,  Ind.  Stud.  i.  130  ; Griffith,  ii.  186. 

I.  a.  |_i.J  He  arose;  he  moved  out  (vi-cal)  toward  the  eastern  quarter; 
b.  1_2.J  after  him  moved  out  both  the  brhdt  and  the  rathamtard  and  the 
Adityas  and  all  the  gods ; c.  [S-J  against  both  the  brhdt  and  the  ratham- 
tard and  the  Adityas  and  all  the  gods  doth  he  offend  {a-vragc)  who  revil- 
eth  a thus-knowing  Vratya;  d.  L4.J  of  both  the  brhdt  and  the  rathamtard 
and  of  the  Adityas  and  of  all  the  gods  doth  he  become  the  dear  abode 
{dhdman)  [who  knoweth  thus].  Of  him  in  the  eastern  quarter  e.  L5.J  faith 
is  the  harlot,  Mitra  the  magadhd  (bard.^),  discernment  the  garment, 
day  the  turban,  night  the  hair,  yellow  the  two  pravartds,  kalmali  the 
jewel  {mani),  f.  [6.J  both  what  is  and  what  is  to  be  the  two  footmen 
{pariskandd),  mind  the  rough  vehicle  (vipathd),  g.  L/.J  Matari^van  and 
Pavamana  (the  ‘ cleansing  ’ wind)  the  two  drawers  {-vdhd)  of  the  rough 
vehicle,  the  wind  the  charioteer,  the  whirlwind  the  goad,  h.  |_8.J  both 
fame  and  glory  the  two  forerunners : to  him  cometh  fame,  cometh  glory, 
who  knoweth  thus. 

The  natural  division  of  the  matter  of  this  and  the  following  verses  is  in  the  latter  half 
strangely  violated  by  the  tradition.  Division  d should  most  certainly  have  at  its  tndyd 
evdm  vdda,  as  is  shown  by  the  requirements  of  the  sense  and  by  the  occurrence  of  these 
words  in  the  same  connection  in  6.  1-9,  8.  3,  and  9.  3 ; but  the  phrase  is  wanting  in  all 
the  mss. ; we  have  introduced  it  in  our  text,  and  the  translation  gives  it  (in  brackets). 
Then  the  mss.  most  senselessly  reckon  to  d the  words  which  really  introduce  e-h,  or  the 
second  half  of  the  verse ; i.e.,  they  set  no  avasdna  before  tdsya,  but  have  one  after 
rt'/f//  and  the  Anukr.  follows  the  same  method ; it  is  corrected  in  our  text  Lalthough 
the  division  by  letters  in  the  translation  follows  the  mss.  J ; the  analogy  of  the  verses  of 
hymns  4 and  5 is  a sufficient  justification  for  so  doing.  In  the  second  half,  the  only 
natural  division  is  after  purahsardu  ; very  strangely,  however,  the  mss.  and  Anukr.  set 
no  avasdna  here,  but  one,  altogether  out  of  place,  after  pratodds,  and  two  that  are 
uncalled  for  after  mants  and  vipathdm  respectively ; of  the.se  two  we  have  retained 
only  that  after  mants  (as  it  denoted  a certain  change  of  subject),  while  we  have  shifted 
forward  to  its  proper  place  the  one  after  pratodds.  The  metrical  definitions  of  the 
Anukr.  are  evidently  applicable,  with  the  usual  degree  of  exactness,  to  the  divisions  as 
made  by  the  mss. 

The  translation  follows  the  mss.  in  reading  in  e mitrd  (but  all  save  Bs.s.m.D.R. 
accent  mttro)  mdgadhd.  [Correct  the  Berlin  ed.  from  mdntro  to  mitrd. \ The  Pet. 


775 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  2 


Lex.  conjectures  pravarta  to  signify  a rounded  ornament.  |_As  for  turban,  goad,  etc., 
see  p.  770,  H 2.J  |_Ppp.  has  sa  praam  diqam  annvyacalat ; the  remainder  of  the  book 
is  wanting. J 

2.  a.  L9-J  He  arose;  he  moved  out  toward  the  southern  quarter; 
b.  Lio.Jafter  him  moved  out  both  WiQ  yajudyajuiya  and  the  vamadevyd  and 
the  sacrifice  and  the  sacrificer  and  the  cattle;  c.  |_ii.J  against  both  the 
yajndyajniya  and  the  vamadevyd  and  the  sacrifice  and  the  sacrificer  and 
the  cattle  doth  he  offend  who  revileth  a thus-knowing  Vratya;  d.  \_i2.] 
of  both  the  yajndyajhiya  and  the  vaviadevyd  and  the  sacrifice  and  the 
sacrificer  and  the  cattle  doth  he  become  the  dear  abode  [who  knoweth 
thus].  Of  him  in  the  southern  quarter  e.  L^S-J  dawn  is  the  harlot,  the 
mdntra  the  magadhd,  discernment  the  garment,  day  the  turban,  night 
the  hair,  yellow  the  two  pravartds,  kalmali  the  jewel,  f.  LH-J  both  new 
moon  and  full  moon  the  two  footmen,  mind  the  etc.  etc. 

All  the  mss.  have  in  e mdniroj  |_so  also  SPP. : correct  the  Berlin  ed. J ; in  our  text 
it  and  the  mitrd  of  i e have  been  made  to  change  places,  for  the  sake  of  better  adapta- 
tion to  the  surroundings.  Why  2 d (44  syllables)  should  be  called  by  the  Anukr.  an 
arsl  paranustubh  is  obscure ; perhaps  trisiubh  is  to  be  added  (or  implied  from  the 
next  preceding  definition).  \¥ or  pa(;avas,  perhaps  ‘victims  ’ would  suit  the  connection 
better  than  ‘cattle,’  here  and  below. J 

3.  a.  L15J  He  arose;  he  moved  out  toward  the  western  quarter; 
b.  L16.J  after  him  moved  out  both  the  vairupd  and  the  vdirajd  and  the 
waters  and  king  Varuna ; c.  Li7-J  against  both  the  vairupd  and  the  vdi- 
rajd  and  the  waters  and  king  Varuna  doth  he  offend  who  revileth  a thus- 
knowing  Vratya;  d.  L^^.J  of  both  the  vairupd  and  the  vdirajd  and  the 
waters  and  king  Varuna  doth  he  become  the  dear  abode  [who  knoweth 
thus].  Of  him  in  the  western  quarter  e.  L^Q-J  cheer  is  the  harlot, 
laughter  the  mdgadhd,  discernment  the  garment,  day  the  turban,  night 
the  hair,  yellow  the  two  pravartds,  kalmali  the  jewel,  f.  L20.J  both  day 
and  night  the  two  footmen,  mind  the  etc.  etc. 

All  our  earlier  mss.  accent  ira  in  e,  and  our  edition  followed  them,  but  some  of  the 
later  ones  (O.D.R.s.m.K.)  have  correctly  trd,  and  the  text  should  be  emended  accord- 
ingly.  |_SPP.,  p.  322,  maintains  that  the  mss.  showing  trd  are  influenced  by  the  RV. 
accentuation  of  the  word,  and  holds  that  ira  is  the  true  AV.  reading.J  Some  mss. 
(Bs.R.s.m.D.)  accent  hasds. 

4.  a.  |_2i.J  He  arose;  he  moved  out  toward  the  northern  quarter; 
b.  L22.J  after  him  moved  out  both  the  qyditd  and  the  ndudhasd  and  the 
seven  seers  and  king  Soma;  c.  L23J  against  both  the  ^yditd  and  the  ndu- 
dhasd and  the  seven  seers  and  king  Soma  doth  he  offend  who  revileth  a 
thus-knowing  Vratya ; d.  L24J  of  both  the  gyditd  and  the  ndudhasd  and 
the  seven  seers  and  king  Soma  doth  he  become  the  dear  abode  [who 
knoweth  thus].  Of  him  in  the  northern  quarter  e.  L25.J  lightning  is  the 


XV.  2- 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA. 


776 


harlot,  thunder  the  mdgadhd,  discernment  the  garment,  day  the  turban, 
night  the  hair,  yellow  the  two  prava7'tds,  kahnali  the  jewel,  f.  [26. J both 
what  is  heard  and  what  is  heard  abroad  the  two  footmen,  mind  the  [_ rough 
vehicle,  g.  27.  Matari^van^  and  Pavamana  the  two  drawers  of  the  rough 
vehicle,  the  wind  the  charioteer,  the  whirlwind  the  goad,  h.  28.  both  fame 
and  glory  the  two  forerunners  : to  him  cometh  fame,  cometh  glory,  who 
knoweth  thus.J 

The  majority  of  our  mss.  read  (^aitd  in  b,  c,  d ; qyaitd  is  given  by  I.O.D.R.K.  In  b, 
I.O.K.  have  saptars-\  in  c,  d they  agree  with  the  rest  in  saptars-.  |_The  qydita  and 
naudhasa  are  mentioned  together  at  KBU.  i.  5.J 

3.  Paryaya  the  third. 

[ekadafa.  1.  pipllikamadhyd  gayatri  ; 2.  sdmny  usnih  ; j.  ydjun  jagati ; 4..  2p.  drey  usnih  ; 
y.  drci  brhait ; 6.  dsury  anustubh  ; 7.  sdmnl  gdyatrl ; 8.  dsuri  pankti ; 9.  dsurijagatl; 
JO.  prdjdpatyd  tristubh  ; //.  virdd  gdyairl\ 

Translated  : Aufrecht,  Ind.  Stud.  i.  131  ; Griffith,  ii.  188. — In  part  also  by  Zimmer, 
p.  155. 

1.  He  stood  a year  erect;  the  gods  said  to  him:  Vratya,  why  now 
standest  thou.^ 

One  ms.  (O.)  accents  urdhvd  The  Anukr.  apparently  reads  -vd  at-  and  scans  as 
10  + 6 + 8 = 24. 

2.  He  said  : Let  them  bring  together  a settle  \_dsattdi\  for  me. 

The  Anukr.  implies  s6  ab-  and  -tu  iti. 

3.  For  that  Vratya  they  brought  together  a settle. 

The  Anukr.  implies  -yaya  as-.  With  the  description  that  follows  compare  that  of  a 
similar  structure  in  KBU.  i.  5,  and  JB.  ii.  24,  |_AB.  viii.  12,  and  my  note  to  xiv.  2.  6sJ. 

4.  Of  it,  both  summer  and  spring  were  two  feet,  both  autumn  and  the 
rains  [were]  two. 

5.  Both  brhdt  and  rathamtat'd  were  the  two  length-wise  [pieces],  both 
yajhdyajhiya  and  vatnadevyd  the  two  cross[-pieces]. 

Nearly  all  our  mss.  (not  Bp.,  which  has  -eye  iti)  give  anucyl ; |_and  SPP.  so  reads 
without  note  of  variantj.  At  the  end,  the  majority  have  tiraqci  or  else  -qce  (E.O.K. 
have  -fc<? : but  Bp.  has  -(^ce  iti)  ; and  this  accent  |_the  svarita\  points  distinctly  toward 
tirafcyb,  which  is  doubtless  the  true  reading;  it  is  given  by  R.T.,  and  I.  has  -^cyd,  with 
wrong  accent ; our  text  is  to  be  emended  accordingly  to  tira^cyb  (cf.  adharacyd,  aniicyd, 
aptcyd,  udicyd,  prattcyd,  pracyd).  [SPP.  reads  tira^cyi  with  no  less  than  six  of  his 
authorities ; and  these  are  supported,  pro  tanto,  by  nine  others  that  read  -fcb.j 

6.  The  verses  (rc)  the  forward  cords  {tdtitu),  the  sacrificial  formulas 
{ydjHs)  the  cross  ones. 

The  descriptions  in  KBU.  and  JB.  have  dtana  instead  of  tantu. 

7.  The  Veda  the  cushion  (astdratta),  the  brdhman  the  pillow  (upabdr/iana). 


777 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  4 


8.  The  chant  {sdman)  the  seat,  the  udglthd  the  support  (.^). 

The  translation  implies  that  udgithb  'paqraydk  at  the  end  (p.  -thdh  : apao^raydh)  is  a 
corruption  for  -t/td  upa^raydh,  this  being  favored  by  udgitha  upa^rih  |_so  the  Poona  ed., 
p.  “ 1 14-13,”  topj  in  KBU. ; the  Pet.  Le.vx.  conjecture  ‘ cushion  ’ {Polster)  for  apaqrayd, 
but  one  does  not  see  how  the  word  should  get  any  such  sense ; Aufrecht  conjectures 
‘coverlet,’  as  does  M.  Muller  |_SBE.  i.  278J  for  upaqri : but  the  latter  should  be  some- 
thing that  leans  against  or  is  leaned  against. 

9.  That  settle  the  Vratya  ascended. 

10.  Of  him  the  god-folk  were  the  footmen,  resolves  (samkalpd)  the 
messengers  {prahayyd),  all  beings  the  waiters  {iipasdd). 

The  mss.  vary  considerably  in  their  readings  of  prahayyds ; Bp.O.  |_and  five  of 
SPP’s  authoritiesj  have  -aryy-,  R.p.m.  -dry-,  R.s.m.  -dy-,  E.  -dyya  v-,  P.M.W.  -dyydn. 
|_SPP.  rtdids prahdyyah  with  twelve  of  his  authorities. J 

11.  All  beings  become  his  waiters  who  knoweth  thus. 

R.  is  the  only  ms.  that  has  the  last  two  words. 

4.  Paryaya  the  fourth. 

[dvyund  vih^ati.  a.  of  i,  y,  6.  ddivi Jagati  ; a.  0/  2,  y,  4.  prdjdpatyd  gdyatrl ; / b,  J b.  drey  anu- 
stubh ; / c,  4 C.  2-p.  prdjdpatyd  jagati;  2 b.  prdjdpatyd  pankti ; 2 c.  drci  jagati;  j C- 
bddumdrci  ^ tristubh  ; 4 b.  sdmni  tristubh  ; j b.  prdjdpatyd  brhati ; j c,  6 C.  2-p.  drci 
pankti  ; 6 b.  drey  usniA.^ 

Translated:  Aufrecht,  /nd.  Stud.  i.  131  ; Griffith,  ii.  188.  — For  a table  of  the  seasons 
and  months,  see  the  Introduction  to  my  translation  of  the  Karpiira-tnaiijari  (ed.  Konow), 
p.  214. 

1.  [i.J  For  him,  from  the  eastern  quarter,  L2.J  they  made  the  two 
spring  months  guardians,  and  brhdt  and  rathamtard  attendants.  |_3.J  The 
two  spring  months  guard  from  the  eastern  quarter,  and  brhdt  and  ratham- 
tard attend  (anu-sthd),  him  who  knoweth  thus. 

The  subdivisions  of  verses  (_see  page  Tji,  If  2 abovej  acknowledged  by  the  Anukr.  in 
this  hymn  are  those  marked  by  the  mss.  and  edition ; i a has  one  syllable  less  than 
belongs  to  it  by  the  definition  (and  so  also  i b,  but  there  is  no  name  * for  a division  con- 
taining 23  syllables).  In  b is  to  be  read  in  all  the  verses  dkurvan,  with  the  mss.  The 
Pet  Lexx.  render  anusthdtr  by  ‘ accomplisher,’  which  does  not  suit  well  with  anu-sthd 
in  c.  *[_That  is,  no  express  name  : gdyatri  nicrt  is  a description  by  reference  to  another 
metrical  unity.J 

2.  L4.J  For  him,  from  the  southern  quarter,  [S  J they  made  the  two 
summer  months  guardians,  and  yajftdyajhtya  and  vamadevy a attendants. 
1_6.J  The  two  summer  months  guard  from  the  southern  quarter,  and  yaj- 
hdyajhiya  and  vd.niadevya  attend,  him  who  knoweth  thus. 

3-  L7-J  For  him,  from  the  western  quarter,  |_8.J  they  made  the  two 
rainy  months  guardians,  and  vairupd  and  vairajd  attendants.  L9.J  The 


XV.  4-  BOOK  XV.  THE  ATHARVA-VEDA-SAI^HITA.  778 

two  rainy  months  guard  from  the  western  quarter,  and  vairupd  and  vdi- 
rdjd  attend,  him  who  knoweth  thus. 

The  Anukr.  implies  in  & pratici-ds.  For  c,  the  definition  bha7imarci\j,o  the  Berlin 
ms.  and  SPP’s  excerpts  in  his  Critical  Notice,  p.  224J  is  elsewhere  unknown,  and  appears 
to  be  equivalent  to  simple  arct. 

4.  Lio.J  For  him,  from  the  northern  quarter,  L^-J  they  made  the  two 

autumn  months  guardians,  and  qyditd  and  ndudhasd  attendants.  The 

two  autumn  months  guard  from  the  northern  quarter,  and  qyditd  and 
ndudhasd  attend,  him  who  knoweth  thus. 

Here  again  (as  in  2.  4),  the  mss.  vary  between  qyditd  and  qaitd  in  b and  c,  but  Bp. 
this  time  has  qyai-. 

5.  L13.J  For  him,  from  the  fixed  quarter,  LM-J  they  made  the  two 

winter  months  guardians,  and  earth  and  fire  attendants.  The  two 

winter  months  guard  from  the  fixed  quarter,  and  earth  and  fire  attend, 
him  who  knoweth  thus. 

6.  Li6.J  For  him,  from  the  upward  quarter,  \_17.j  they  made  the  two 
cool  months  guardians,  and  heaven  and  Aditya  attendants.  L^^.J  The 
two  cool  months  guard  from  the  upward  quarter,  and  heaven  and  Aditya 
attend,  him  who  knoweth  thus. 

5.  Par  y ay  a the  fifth. 

[sodafa.  mantroktarudradevatydh.  i a.  J-p.  samavisamd  gdyatrl ; 1 b.  yp.  bhurig  drci  tristubk  ; 
c 0/  7-7.  2p.  prdjdpatyd  ' nustubh  ; 2 a.  yp.  svardt  prdjdpatyd  pankti ; b of  2-4^  6.  yp. 
brdhml  gdyatrl ; a.  of  j,  4,  6.  yp.  kakub/i  ; a of  3,7.  bhurig  visamd  gdyatrl ; y b.  nicrd 
brdhtnl gdyatrl ; 7 b.  virdjP^ 

In  this  hymn,  again,  the  division  made  by  the  mss.  and  the  Anukr.  is  very  strange 
and  obviously  opposed  to  the  sense.  Sixteen  subdivisions  l_the  reckoning  is  explained 
above  at  p.  772,  ^ 3J  are  made  by  reckoning  the  last  16  syllables  (_following  iqanah 
andj  (beginning  with  na  'sya)  as  belonging  only  to  verses  i and  7 ; and  the  mss.  set  no 
avasdna-mark  after  tisthati,  where  alone  it  has  reason,  but,  in  vss.  i,  7,  introduce  it 
after  tqdnak,  in  the  middle  of  a sentence.  Rather  than  put  it  in  so  out  of  place,  we 
have  omitted  it  in  our  text.  One  ms.  (R.),  it  may  be  noticed,  fills  out  to  tisthati° : na 
'sya  paqun  nd  sa-°,  showing  that  it  understands  vss.  2-6  to  be  carried  out  in  full,  like  i 
and  7 ; the  other  mss.  stop  at  diqdh,  |_but  at  anusihdta  in  vs.  6J. 

Translated:  Aufrecht,  Ind.  Stud.  i.  132;  Muir,  iv.*  338;  Griffith,  ii.  189. 

I.  Li.J.  For  him,  from  the  intermediate  direction  of  the  eastern  quarter, 
they  made  the  archer  {isvdsd)  Bhava  attendant.  \^2.]  The  archer  Bhava 
attends  him  [as]  attendant  from  the  intermediate  direction  of  the  eastern 
quarter;  not  ^arva,  not  Bhava,  not  I^ana  (‘the  lord’)  L3.J  injures  him 
nor  his  cattle  nor  his  fellows  who  knoweth  thus. 

A resolution  is  needed  in  a to  make  24  syllables  (10  + 6+8),  also  in  b to  make  the 
meter  bhurij.  |_This  paragraph  is  reckoned  to  the  rdudra  ganaj  see  note  to  Kau?. 
SO.  13.  J |_The  word  “ him  ” after  “ injures  ” is  part  of  the  second  avasdna.\ 


779 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  5 


2.  |_4.J  For  him,  from  the  intermediate  direction  of  the  southern 
quarter,  they  made  the  archer  Carva  attendant.  |_5.J  The  archer  (Tarva 
attends  him  as  attendant  from  the  intermediate  direction  of  the  southern 
quarter  ; not  (^arva  etc.  etc. 

3-  L^-J  For  him,  from  the  intermediate  direction  of  the  western  quarter, 
they  made  the  archer  Pa^upati  (‘lord  of  cattle’)  attendant.  L7-J  The 
archer  Pa^upati  attends  him  as  attendant  from  the  intermediate  direction 
of  the  western  quarter ; not  (Jarva  etc.  etc. 

4.  [8.J  P'or  him,  from  the  intermediate  direction  of  the  northern 
quarter,  they  made  the  archer,  the  formidable  god,  attendant.  L9.J  The 
archer,  the  formidable  god,  attends  him  as  attendant  from  the  intermedi- 
ate direction  of*  the  northern  quarter ; not  Carva  etc.  etc. 

At  the  beginning,  read  in  our  text  tdsnia  for  tdsmdi. 

5.  [lo  j Tof  him,  from  the  intermediate  direction  of  the  fixed  quarter, 
they  made  the  archer  Rudra  attendant.  i-J  The  archer  Rudra  attends 
him  as  attendant  from  the  intermediate  direction  of  the  fixed  quarter ; 
not  ^arva  etc.  etc. 

6.  [I2.J  For  him,  from  the  intermediate  direction  of  the  upward 
quarter,  they  made  the  archer  Mahadeva  (‘great  god’)  attendant.  L^S-J 
The  archer  Mahadeva  attends  him  as  attendant  from  the  intermediate 
direction  of  the  upward  quarter ; not  Carva  etc.  etc. 

7.  LH-J  For  him,  from  all  the  intermediate  directions,  they  made  the 
archer  Igana  attendant.  5-J  The  archer  Igana  as  attendant  attends  him 
from  all  the  intermediate  directions ; not  Carva,  [not  Bhava,  not  I^ana, 
16.  injures  him  nor  his  cattle  nor  his  fellows  who  knoweth  thusj. 

The  mss.  vary  in  a and  b between  sdrvebhyo  ant-  and  -bhyo  'nt- ; in  a,  only  P.M.W.E. 
have  -bhyo  'nt- ; in  b,  |_at  least  two,  E.  andj  Bs.  Probably  oiir  text  ought  to  give  in 
both  places  -bhyo  ant--,  |_so  SPP.  with  all  but  two  of  his  authoritiesj. 

After  the  definition  of  the  c of  1-7  the  Anukr.  adds;  hinasti  vyaghradisv  avagati- 
tavyah;  which  apparently  means  that  in  2-6  is  to  be  understood  the  verb  hinasti, 
which  is  expressed  only  in  i c and  7 c ; vyaghrddisu  is  probably  a corruption. 

|_ After  its  metrical  definition  of  xi.  i . 36,  the  Anukr.  inserts  the  words  vyaghradisv 
avagantavya  j and  after  that  of  xiv.  1.60  occur  the  words  (see  p.  740)  ity,  or  pardviny, 
edhisimahiti  vyaghradisv  avagantavyah.  — One  ritual  use  of  xiv.  i.  60  is  as  a prayer 
for  the  safety  of  the  bride  as  she  sets  out  for  her  new  home.  In  that  connection,  a 
specification  of  the  safety  as  “ in  respect  of  tigers  and  so  forth  ” would  be  entirely 
appropriate.  And  it  is  also  appropriate  here,  at  xv.  5.  — The  verse  xi.  i.  36  is  used  in 
the  ritual  (Kauq.  63.  9)  with  iv.  14.  5 in  the  sava  offering:  the  former,  as  a prayer  for 
safety  on  the  road  to  heaven  (ague  pathdh  kalpaya  devayanati') ; the  latter,  somewhat 
similarly  (svdr  yantu  ydjatndndh  svasti').  Although  tigers  more  frequently  accelerate 
than  retard  a Hindu’s  transit  to  heaven,  the  verses  may  nevertheless  be  conceived  as 
used  secondarily  for  safety  on  terrestrial  paths.  — Accordingly  the  remark  of  the  Anukr 


XV.  5- 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA. 


780 


is  perhaps  intended  as  exegetical,  but  it  is  at  any  rate  most  unexpected.  — The  vs. 
AV.  xii.  1.49  furnishes  testimony  (quite  superfluous)  to  the  familiarity  of  the  ancient 
Hindus  with  “ man-eaters. ”J 


6.  Paryaya  the  sixth. 

\_sadvin(ati.  i a,  2 a.  dsurl  pankti ; a of  j-6,g.  dstiri  brhatt ; 8 a.  parosnih  ; / b,  6 b.  drci 
paiikti ; 7 a.  drey  usnih  ; 2h,4  b.  sdmnl  tristubh ; j b.  sdmnl  pankti ; b,  <?  b.  drci  tri- 
stubh  ; 7 b.  sdmny  anustubh ; g b.  drey  anustubh  ; i c.  drsl  pankti;  2 c,  4 c.  nierd 
brhati ; j c.  prdjdpatyd  tristubh  ; j c,  6 C.  virdd  jagati ; 7 c.  drci  brhati ; g c.  virad 
brhati^ 

In  this  paryaya,  the  division  of  the  Anukr.  and  of  the  mss.  suits  (except  in  vs.  8, 
which  see)  the  sense,  and  has  therefore  been  retained  unchanged  in  our  text. 

Translated  : Aufrecht,  Inti.  Stud.  i.  132 ; Griffith,  ii.  190. 

1.  l_i.J  He  moved  out  toward  the  fixed  quarter;  [_2.J  after  him  moved 
out  both  earth  and  fire  and  herbs  and  forest  trees  and  they  of  forest  trees 
and  plants.  L3.J  Verily  both  of  earth  and  of  fire  and  of  herbs  and  of 
forest  trees  and  of  them  of  forest  trees  and  of  plants  doth  he  become  the 
dear  abode  who  knoweth  thus. 

To  make  the  metrical  descriptions  fit  closely  the  subdivisions,  we  need  to  read 
vl-acal-  in  a and  b,  and  so  ag-  in  c ; and  so  more  or  less  throughout  the  hymn. 

2.  |_4.J  He  moved  out  toward  the  upward  quarter  ; L5.J  after  him  moved 
out  both  right  and  truth  and  sun  and  moon  and  asterisms.  |_6.J  Verily 
both  of  right  and  of  truth  and  of  sun  and  of  moon  and  of  asterisms  doth 
he  become  the  dear  abode  who  knoweth  thus. 

Inc,  ca  is  to  be  inserted  after  rtdsya. 

3.  L7.J  He  moved  out  toward  the  highest  quarter  ; [8.J  after  him  moved 
out  both  the  verses  and  the  chants  and  the  sacrificial  formulas  and  the 
brdhman.  [9-J  Verily  both  of  the  verses  and  of  the  chants  and  of  the 
sacrificial  formulas  and  of  the  brdhman  doth  he  become  the  dear  abode 
who  knoweth  thus. 

4.  l_io.J  He  moved  out  toward  the  great  quarter  ; i -J  after  him  moved 
out  both  the  itihasd  (‘  narrative  ’)  and  the  purdna  (‘  story  of  eld  ’)  and  the 
gdthds  (‘songs’)  and  the  ndrd^ansis  (‘eulogies’).  L^^.J  Verily  both  of 
the  itihdsd  and  of  the  purdnd  and  of  the  gdthds  and  of  the  ndrdt^ahsis  doth 
he  become  the  dear  abode  who  knoweth  thus. 

5.  L13.J  He  moved  out  toward  the  most  distant  quarter;  LH-J  after 
him  moved  out  both  the  fire  of  offering  and  the  householder’s  fire  and 
the  southern  fire  and  the  sacrifice  and  the  sacrificer  and  the  cattle. 
L15.J  Verily  both  of  the  fire  of  offering  and  of  the  householder’s  fire  and 
of  the  southern  fire  and  of  the  sacrifice  and  of  the  sacrificer  and  of  the 
cattle  doth  he  become  the  dear  abode  who  knoweth  thus. 


78i 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  7 


6.  L16.J  He  moved  out  toward  an  unindicated  quarter;  \_\7.\  after  him 
moved  out  both  the  seasons  and  they  of  the  seasons  and  the  worlds  and 
they  of  the  worlds  and  the  months  ^and  the  half-months  and  day-and- 
night.  L^^-J  Verily  both  of  the  seasons  and  of  them  of  the  seasons 
and  of  the  worlds  and  of  them  of  the  worlds  and  of  the  months  and  of 
the  half-months  and  of  day-and-night  doth  he  become  the  dear  abode 
who  knoweth  thus. 

Most  of  the  mss.  accent  Idka  in  both  b and  c (R.s.m.K.D.  have  lokas ; only  R.s.m. 
has  lokdnam)  ; our  text  makes  the  needed  correction.  |_With  the  almost  unanimous 
support  of  his  authorities,  SPP.  prints  Idkas,  Idkatiam,  which  accentuation  (albeit  so 
isolated)  he  takes  in  this  case  to  be  “ the  genuine  Atharvan  accent”:  see  his  notes, 
p.  330  f.J 

7.  L19.J  He  moved  out  toward  an  unreturned  quarter;  from  it  he 
thought  not  that  he  should  return  ; [20. J after  him  moved  out  both  Diti 
and  Aditi  and  Ida  and  Indranl.  L-^-J  Verily  both  of  Diti  and  of  Aditi 
and  of  Ida  and  of  Indranl  doth  he  become  the  dear  abode  who  knoweth 
thus. 

Anavrtta  in  ais  obscure  : the  Pet.  Lexx.  render  ‘ untrodden,’  and  Aufrecht,  ‘ unvisited’; 
but  both  against  the  analogy  of  na  "vartsydn  (also  of  dnavrt  and  anavartin ; perhaps 
the  true  reading  is  andvrtyam  ‘ not  to  be  returned  from.’  Bp.  reads  avartsydn,  the 
other ^rti/a-mss.  dovartsydn.  I.  accents  indrdnydq. 

8.  L22.J  He  moved  out  toward  the  quarters  ; |_no  avasdna! \ after  him 
moved  out  the  virdj  and  all  the  gods  and  all  the  deities.  L^S-J  Verily 
both  of  virdj  and  of  all  the  gods  and  of  all  the  deities  doth  he  become  the 
dear  abode  who  knoweth  thus. 

There  seems  to  be  no  good  reason  why  this  verse  should  not  be  divided,  like  all  the 
rest,  into  three  parts ; but  the  Anukr.  does  not  so  prescribe,  nor  do  the  mss.  set  an 
avasd>ia-mzr\i  after  the  first  vy  dcalat:  [^compare  above,  p.  772,  •[[  2J.  The  mss.  all 
agree  in  accenting  the  second  dnu. 

9.  L24J  He  moved  out  toward  all  the  intermediate  directions;  L^S-J 
after  him  moved  out  both  Prajapati  and  the  most  exalted  one  and  the 
father  and  the  grandfather.  [26. \ Verily  both  of  Prajapati  and  of  the 
most  exalted  one  and  of  the  father  and  of  the  grandfather  doth  he 
become  the  dear  abode  who  knoweth  thus. 

7.  Paryaya  the  seventh. 

[pancaka.  i.  j-p.  nicrd  gdyatri ; 2.  i-p.  virdd  brhatl ; j.  virdd  usnih ; /f..  i-p.  gdyatri  ; y. 

patikti^ 

Translated:  Aufrecht,  Ind.  Stud.  i.  133  ; Griffith,  ii.  191. 

I.  That  greatness,  becoming  sessile  (jsddru),  went  to  the  end  of  the 
earth  ; it  became  ocean. 


XV.  7- 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA. 


782 


LOr,  ‘He,  becoming  a sessile  greatness,  went’  etc.:  so  W.  suggests  in  a pencilled 
note.J  Aufrecht  and  the  Pet.  Lexx.  suspect  a play  of  words  between  sddrn  and  satmi- 
drAy  but  the  likeness  is  too  slight  to  make  the  matter  certain.  Aufrecht  renders  sddrur 
bhiitva  by  “ setting  itself  in  motion,”  as  if  sa  + dm,  and  the  Pet.  Lexx.  seem  to  favor  the 
same  etymology  as  had  in  view  by  the  writer,  but  it  is  hardly  to  be  credited.  Aufrecht 
reads  in  the  third  pada  sa  samndroj  I have  noted  sd  only  as  inserted  sec.  7nanu  in 
one  ms.  (O.)  ; if  read,  it  would  make  the  verse  answer  better  the  metrical  description. 
|_SPP.  does  in  fact  read  sd  satnudro,  with  the  support  of  all  his  authorities. J* 

2.  After  it,  turned  out  both  Prajapati  and  the  most  exalted  one  and  the 
father  and  the  grandfather  and  the  waters  and  faith,  becoming  rain. 

3.  To  him  come  waters,  to  him  cometh  faith,  to  him  cometh  rain,  who 
knoweth  thus. 

All  our  mss.  gachati  after  apas ; [_and  so  all  of  SPP’s  authoritiesj. 

4.  Unto  it  turned  about  both  faith  and  sacrifice  and  world  and  food 
and  food-eating,  coming  into  being  {bhiitva). 

5.  To  him  cometh  faith,  to  him  cometh  sacrifice,  to  him  cometh  a world, 
to  him  cometh  food,  to  him  cometh  food-eating,  who  knoweth  thus. 

|_Here  ends  the  first  anuvdka  with  7 parydyas : see  above,  p.  770,  end.  For  the 
summation  of  avasdnarcas  (112),  see  p.  771,  near  end.J 

8.  Par  y ay  a the  eighth. 

\trika.  J.  sdmtiy  usnih  ; 2.  prdjdpatyd  'nustub/i  ; j.  drct  panktii\ 

Translated;  Aufrecht,  Ind.  Stud.  i.  134;  Griffith,  ii.  192. 

1.  He  became  impassioned  {raj) ; thence  was  born  the  noble  {rdjanya). 

Both  elided  initial  a’s  need  to  be  restored  in  order  to  fill  out  the  metrical  description 

of  the  Anukr. 

2.  He  arose  toward  {abhi°)  the  tribes  {vij),  the  kinsmen,  food,  food- 
eating. 

Half  the  mss.  (Bp.Bs.p.m.E.O.D.K.)  omit  Annam ; the  metrical  definition  of  the 
Anukr.  implies  its  presence. 

3.  Verily  both  of  the  tribes  and  of  the  kinsmen  and  of  food  and  of 
food-eating  doth  he  become  the  dear  abode  who  knoweth  thus. 

*|_Upon  the  margin  of  his  ms.,  opposite  this  passage,  Whitney  has  pencilled  the 
memorandum  “?Ask  Weber  and  Rost  and  Roth.”  He  evidently  intended  to  ask  them 
to  examine  upon  this  point  the  Berlin  and  London  and  Tubingen  mss.  respectively  and 
to  tell  him  whether  any  of  them  did  in  fact  read  sa  samudro.  In  the  brief  inter\’al 
since  that  query  was  noted,  all  those  three  distinguished  men  of  learning  have  passed 
away,  and  likewise  he  who  would  have  asked  them.  Meantime,  the  question  has  been 
cleared  up  {vydkrta)  by  the  edition  of  that  admirable  Hindu  scholar,  S.  P.  Pandit,  and 
he  too,  alas,  is  no  more  here ! 

prastavydh  prastukdma(^  ca  te  same  svargam  dsthitdh  \ 
dihikdnityatdm  paqya  ?ia  vydkartd  'pi  jlvati\\ 


783 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  lo 


9.  ParySya  the  ninth. 

\trika.  i . asuri  jagati ; 2.  drct  gdyatri  ; j.  drci  fankti.'] 

Translated:  Aufrecht,  Ittd.  Stud.  i.  134;  Griffith,  ii.  192.  — Cf.  Zimmer,  p.  194. 

1.  He  moved  out  toward  the  tribes. 

2.  After  him  moved  out  both  the  assembly  and  the  gathering  and  the 
army  and  strong  drink. 

3.  Verily  both  of  the  assembly  and  of  the  gathering  and  of  the  army 
and  of  strong  drink  doth  he  become  the  dear  abode  who  knoweth  thus. 


10.  Paryaya  the  tenth. 

[ekddafaka.  /.  2-p.  sdmnt  brhatt  ; 2.g-p.  drci  faiikti;  j.  2-p.  prdjdpatyd  pankti ; 4.  jp.  var- 
dhamdnd  gdyatri ; g.  jp.  sdmnl  brhatl ; 6,  8,  10.  2p.  dsuri gdyatri ; 7,  9.  sdmny  usnih  ; 
ji.  dsuri  brhatl. 

Translated:  Aufrecht,  Ind.  Stud.  i.  134;  Griffith,  ii.  192. 

1.  So  then,  to  the  houses  of  whatever  king  a thus-knowing  Vratya  may 
come  as  guest,  — 

2.  He  should  esteem  him  better  than  himself ; so  does  he  not  offend 
(a-vraqc)  against  dominion  ; so  does  he  not  offend  against  royalty. 

|_That  is,  ‘he  [the  king]  should  esteem  him  [the  Vratya]  better,’  etc.J  The  Berlin 
mss.  read,  as  the  sense  requires,  manayet  tdtha,  nor  was  any  deviation  from  this  noted 
in  the  mss.  collated  before  publication ; those  compared  later,  however,  all  give  manaye 
tdtha ; |_and  so  do  all  of  SPP’s  authorities,  including  his  then  living  reciters,  but  except- 
ing his  ms.  C*’,  which  has  manayet  tdtha,  secunda  manu,  and  manaye  t-,  prima  manu. 
— Compare  the  case  oiyame  dirgham,  yarned  dirgham,  at  xviii.  2.  3.J 

3.  Thence  verily  arose  both  sanctity  {brahman')  and  dominion;  they 
said:  Whom  shall  we  enter.^ 

‘Thence  ’ {dtas)  Aufrecht  understands  to  mean  “out  of  him  (the  Vratya)  ” — which 
is  possible,  but  doubtful : compare  dtas  in  vs.  5. 

4.  Let  sanctity  enter  Brihaspati  [and]  dominion  Indra ; thus  verily  : it 
was  said  {iti). 

Or  the  iti  means  ‘he  (the  Vratya)  said’;  Aufrecht  so  understands  it.  The  mss. 
make  very  bad  work  over  the  verb  in  this  verse  : Bp.  reads  praaviqatu,  Bs.P.M.O.T.K. 
prdviqaht,  all  without  accent ; E.  has  pra  viqatu,  R.  praviqdtii,  D.  praovit^dtu . The 
true  reading  is  doubtless  pravi^dtu,  and  our  text  should  be  emended  to  this ; the  situa- 
tion is  one  in  which  an  accent  on  the  verb-form  is  called  for.  There  is' no  reason  for 
understanding  pra-a,  and  the  prolongation  of  simple  pra  to  pra  is  wholly  unsuited  to 
this  book.  [SPP’s  authorities  show  a fairly  bewildering  variety  of  differences,  in  respect 
to  brdhma  pravicdtii : see  his  note,  p.  334-J  The  metrical  definition  of  the  Anukr. 
[ 6-1-  74-8:  Ind.  Stud.  viii.  129J  does  not  fit  at  all. 

5.  Thence  {dtas)  verily  sanctity  entered  Brihaspati  [and]  dominion  Indra. 

Tor  pravi^at  the  pada-text  has  prd  .■  avi^aty  doubtless  it  should  be  praodvit^at. 


XV.  lO- 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA. 


784 


6.  This  earth  verily  is  Prajapati,  the  sky  is  Indra. 

7.  This  fire  verily  is  sanctity,  yonder  Aditya  is  dominion. 

8.  To  him  comes  sanctity,  he  becomes  possessed  of  the  splendor  of 
sanctity  (brahmavarcashi),  — 

9.  Who  knows  earth  as  Brihaspati,  fire  as  sanctity. 

10.  To  him  comes  Indra’s  quality,  he  becomes  possessed  of  Indra’s 
quality,  — 

1 1.  Who  knows  Aditya  as  dominion,  the  sky  as  Indra. 

II.  Paryaya  the  eleventh. 

[ekddafaka.  i.  ddivi  pankti ; 2.  2-p.  purvdtristub  atifakvari ; j-6,8,io.jp.  drci  brhati  (lo. 
bhurij')  ; 7,9.  2p.  prdjdpatyd  brhati ; ii.  2-p.  drey  amtstubh.'] 

LAs  for  the  minor  divisions  of  \h\s  paryaya,  see  page  772,  ^ 4,  above. J 

Translated:  Aufrecht,  Ind.  Stud.  i.  134;  Griffith,  ii.  193.  — Griffith  here  cites  most 
appositely  the  parallel  passages  of  the  Apastamblya  Dharma-sutra ; and  I have  thought 
it  good  to  give  them  in  the  sequel. 

|_For  convenience  of  comparison,  the  passage  from  Ap.  Dharma-sutra,  ii.  3.  7,  parallel 
to  our  vss.  1-2,  may  here  be  given  : ahitagnim  ced  atithir  abhydgacchet,  svayatn  enam 
abhyudetya  brUydt : vrdtya  kvd  'vdtsir  iti : vrdtya  7idakam  iti : vrdtya  tarpayaiistv 
(!)  iti.  13.  purd  'gnihotrasya  homdd  updiiqji  japet : vrdtya  yathd  te  manas  tathd  'stv 
iti  : vrdtya  yathd  te  va(as  tathd  'stv  iti : vrdtya  yathd  te  priyam  tathd  'stv  iti  : vrdtya 
yathd  te  nikdmas  tathd  'stv  iti.  14.J 

1.  So  then,  to  whosesoever  houses  a thus-knowing  Vratya  may  come 
as  guest,  — 

All  that  the  mss.  give  for  this  verse  is  the  two  words  vratyd  'tithih.  But  this  is 
obviously  in  virtue  of  their  usual  abbreviation  in  case  of  repeated  matter ; the  verse  is 
the  same  with  10.  i except  for  the  omission  of  rajiias  between  vratyas  and  dtithis. 
The  abbreviation  is  continued  in  12.  i and  in  13.  1-4,  and  then  13.  5 reads  in  full  tdd 
ydsydi  'vdtit  vidvan  vratyah,  because  it  is  the  last  case  of  occurrence  of  the  phrase. 
All  this  admits  of  no  real  question,  and  the  verses  are  all  thus  filled  up  by  Aufrecht  in 
his  translation,  although  he  leaves  the  Sanskrit  text  in  its  abbreviated  form ; it  is  worth 
so  many  words  here  only  because  the  Anukr.  commits  the  blunder  of  regarding  vratyd 
'tithih  as  the  whole* verse,  and  defines  it  as  one  of  five  syllables  (restoring  the  elided  <z). 
He  has  never  committed  the  same  blunder  in  the  numerous,  but  less  striking,  cases  of 
the  same  kind  that  we  have  had  hitherto. 

2.  Himself  coming  up  toward  him,  he  should  say  ; Vratya,  where  hast 
thou  abode  {vas)}  Vratya,  [here  is]  water;  Vratya,  let  them  gratify 
[thee] ; Vratya,  be  it  so  as  is  dear  to  thee;  V'ratya,  be  it  so  as  is  thy  will 
(vd^a) ; Vratya,  be  it  so  as  is  thy  desire  {nikdvid). 

3.  In  that  he  says  to  him  : Vratya,  where  hast  thou  abode he  thereby 
gains  possession  of  the  roads  that  the  gods  travel. 

4.  In  that  he  says  to  him  : Vratya,  [here  is]  water,  he  thereby  gains 
possession  of  the  waters. 


785 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  12 


R.  is  the  only  ms.  that  writes  out  at  the  beginning  of  this  verse  and  the  next  ydd 
enam  aha.  It  seems  a blunder  of  the  Anukr.  to  include  this  verse  with  3,  5,  6,  8,  10  in 
one  definition,  as  it  is  shorter  than  they  by  some  six  syllables ; one  of  the  mss.  does  in 
fact  omit  it  here,  but  gives  no  definition  of  it  elsewhere.  |_At  AB.  viii.  24  is  a passage 
bearing  some  similarity  to  this.J 

5.  In  that  he  says  to  him  : Vratya,  let  them  gratify  [thee],  he  thereby 
makes  his  breath  (prajid)  longer. 

[_We  had  the  last  clause  above  at  ix.  6.  19.J 

6.  In  that  he  says  to  him  : Vratya,  be  it  so  as  is  dear  to  thee,  he 
thereby  gains  possession  of  what  is  dear. 

7.  To  him  cometh  what  is  dear,  he  becometh  dear  to  his  dear  one  (m.), 
who  knoweth  thus. 

8.  In  that  he  says  to  him  : Vratya,  be  it  so  as  is  thy  will,  he  thereby 
gains  possession  of  [his]  will. 

Here  again  all  the  mss.  save  one  (R.)  omit  the  first  four  or  five  words,  because  they 
occur  again  in  vs.  10.  The  majority  of  mss.  (except  E.D.R.s.m.K.)  accent  va^dm, 
though  all  have  vd^as.  |_Eight  or  nine  of  SPP’s  have  va^dm.\ 

9.  Unto  him  cometh  [his]  will,  a will-possessor  of  will-possessors 
becometh  he  who  knoweth  thus. 

Most  of  the  mss.  (except  D.R.s.m.)  again  accent  vaqds ; [_and  so  twelve  of  SPP’s, 
but  not  his  qrotriyas\ ; O.  has  va^inam.  Read  at  the  beginning  in  our  text  at  'natn 
(an  accent-sign  slipped  out  of  place). 

10.  In  that  he  says  to  him  : Vratya,  be  it  so  as  is  thy  desire,  he  thereby 
gains  possession  of  [his]  desire. 

11.  To  him  cometh  [his]  desire,  he  cometh  to  be  (bhu)  in  the  desire  of 
desire,  who  knoweth  thus. 

One  would  like  to  emend  nikame  to  -mi. 


12.  Paryaya  the  twelfth. 

[ekddafaka.  i.  j-/.  gdyatrl ; 3.  prdjdpatyd  brkati ; j,  4.  bhurik prdjdpatyd  ' nustubk  (4.  sdnini) ; 
j,  6,  9,  10.  dsuri  gdyatri  ; 8.  virdd gdyatri ; 7,  ii.  jp.  prdjdpatyd  tristubh.'] 

Translated:  Aufrecht,  Ind.  Stud.  i.  135  ; Griffith,  ii.  194. 

[_The  passage  from  Ap.  Uharma-sutra,  ii.  3.  7 (see  introd.  \.o paryaya  ii),  parallel  to 
our  vss.  1-3,  may  here  be  given  : yasyo  ^ddhrtesv  ahutesv  agnisv  atithir  abhydgacchet 
svayam  enam  abhyudetya  bruyat : vratya  atisrja  hosyami : ity  atisrstena  hotavyam  : 
anatisrstaq  cej  juhuydd  dosam  brdhmanam  aha.  15.J 

I.  Now  then,  to  whosesoever  houses  a thus-knowing  Vratya  may  come 
as  guest  when  the  fires  are  taken  up  and  the  fire-offering  {agtiihotrd) 
set  on,  — 

Not  one  of  the  mss.  writes  the  first  four  words  of  the  verse,  they  being  viewed  as 
repeated  from  10.  i ; and  here  also  (compare  note  to  ii.  i)  the  Anukr.  reckons  them  as 


XV.  12-  BOOK  XV.  THE  ATHARVA-VEDA-SAI^IHITA.  786 

not  belonging  to  the  verse.  Bp.O.Kp.  write  udhrtesu  (the  compound  being  inseparable 
by  Prat.  iv.  62).  Bp.  further  has  ddhioqrte. 

2.  Himself  coming  up  toward  him,  he  should  say:  Vratya,  give  per- 
mission ; I am  about  to  make  oblation. 

3.  If  he  should  permit,  he  may  make  oblation;  if  he  should  not  permit, 
he  may  not  make  oblation. 

4.  He  who,  being  permitted  by  a thus-knowing  Vratya,  makes  oblation, — 

Prajdpatya  and  sdmny  anustubh  are  each  of  sixteen  syllables ; what  the  Anukr. 
means  by  its  use  of  both  terms  in  regard  to  this  verse  and  not  in  regard  to  vs.  3 is  diffi- 
cult to  see.  |_His  words  are  . . . iti  dve  prdjdpatydnustubhau  ; dvitiyd  sdmni ; tatho  'bhe 
bhurijdu.  He  appears  to  set  up  a class  of  two  vss.  (3  and  4)  of  17  syllables  (16 -I-  i) 
each : from  which  he  then  proceeds  to  except  one  vs.  (4)  by  saying  that  it  is  sdmni 
or  has  only  16.  He  might  have  expressed  himself  much  less  awkwardly  by  writing 
(instead  of  the  last  two  clauses)  piirvd  bhurik.\ 

5.  He  foreknows  the  road  that  the  Fathers  go,  the  road  that  the  gods  go. 

A couple  of  the  mss.  (D.R.)  accent  jdnati,  which  is  better;  |_and  so  do  seven  or 

eight  of  SPP’s  authorities J. 

6.  He  does  not  offend  against  the  gods  ; his  oblation  is  [duly]  made. 

7.  There  is  left  over  in  this  world  a support  {dyatatia)  for  him  who, 
being  permitted  by  a thus-knowing  Vratya,  makes  oblation. 

8.  Now  then,  he  who,  being  unpermitted  by  a thus-knowing  Vratya, 
makes  oblation,  — 

9.  He  knows  not  the  road  that  the  Fathers  go,  nor  the  road  that  the 
gods  go. 

The  same  mss.  accent  jdnati  here  as  in  vs.  5. 

10.  He  offends  against  the  gods  ; his  oblation  is  not  [duly]  made. 

The  majority  of  mss.  (except  Bs.E.)  read  vrqcate  ah-,  which  is  therefore  probably 

the  true  text;  Land  so  SPP.  reads  with  all  but  two  of  his  authorities  J.  The  accent 
ahutdm  (for  dhutam')  is  probably  an  error. 

11.  There  is  left  in  this  world  no  support  for  him  who,  being  unper- 
mitted by  a thus-knowing  Vratya,  makes  oblation. 

13.  Paryaya  the  thirteenth. 

[caturdafa.  / a.  sdmny  usnih  ; / b,  J b.  prdjdpatyd  ’nustubh  ; & of  2-4.  dsuri gdyatri ; ^b,  b. 
sdmni  brhati ; J a.  J-/.  ntcrd  gdyatri;  y b.  2-p.  virdd  gdyatri ; 6.  prdjdpatyd  pankti ; 
7.  dsuri  jagati ; 8.  satahpankti ; 9.  aksarapankti.'] 

LAs  to  the  minor  divisions  of  ih\s paryaya,  see  page  772,  U 4,  above. J 
Translated:  Aufrecht,  Ind.  Stud.  i.  135  ; Griffith,  ii.  195. 

LThe  passage  from  Ap.  Dharma-sutra,  ii.  3.  7 (see  introd.  to  parydya  1 1),  parallel  to 
our  vss.  1—5,  may  here  be  given  : ekardtram  ced  atiihin  vdsayet  pdrthivdhl  lokdn 
abhijayati,  dvitiyayd  'ntariksydhs,  trtiyayd  divyatit;,  caturthyd  pardvato  lokdn,  apa- 
rimitdbhir  aparimitdhl  lokdn  abhijayati 'it  vijhdyate.  16.J 


787 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  13 


1.  Li.J  Now  in  whosesoever  house  a thus-knowing  Vratya  abides  one 
night  as  guest,  |_2.J  he  thereby  gains  possession  of  those  pure  {piinya) 
worlds  that  are  on  the  earth. 

Here  again,  and  in  the  following  verses  through  4,  the  Anukr.  fails  to  make  any 
account  of  the  first  four  words,  tad ydsyai  'vdm  vidvan,  omitted  by  the  mss.  on  account 
of  repetition  (see  note  to  11.  i)  ; they  are  restored  in  our  text. 

2.  L3.J  Now  in  whosesoever  house  a thus-knowing  Vratya  abides  a 
second  night  as  guest,  L4.J  he  thereby  gains  possession  of  those  pure 
worlds  that  are  in  the  atmosphere. 

Part  of  the  mss.  (I.O.R.T.),  |_with  nine  of  SPP’s  authorities J,  read//  ant-  at  begin- 
ning of  b. 

3.  [5.J  Now  in  whosesoever  house  a thus-knowing  Vratya  abides  a third 
night  as  guest,  L6.J  he  thereby  gains  possession  of  those  pure  worlds  that 
are  in  the  sky. 

4.  Ly.J  Now  in  whosesoever  house  a thus-knowing  Vratya  abides  a fourth 
night  as  guest,  |_8.J  he  thereby  gains  possession  of  those  worlds  that  are 
pure  of  the  pure. 

That  is,  doubtless,  that  are  especially  pure.  In  a,  read  vidvan  (an  accent-mark 
slipped  out  of  place). 

5.  L9.J  Now  in  whosesoever  house  a thus-knowing  Vratya  abides  unlim- 
ited nights  as  guest,  LiO-J  thereby  gains  possession  of  those  pure  worlds 
that  are  unlimited. 

In  a,  read  again  vidvan  (same  error).  [^Instead  of  the  tripada  of  our  mss.  of  the 
Anukr.  in  the  description  of  5 a,  SPP.  prints  dvipada,  Critical  Notice,  p.  22‘7.J 

6.  Now  to  whosesoever  houses  may  come  as  guest  a non-Vratya, 
calling  himself  a Vratya,  bearing  the  name  [only],  — 

Namaobibhrad  (so  in  p.)  is  so  anomalous  a formation  that  we  can  hardly  regard  it 
as  otherwise  than  corrupt,  perhaps  for  nama  bibhrat  or  namabibhrdt. 

7.  [I2.J  He  may  draw  him,  and  he  may  not  draw  him. 

That  is,  apparently,  whether  he  invite  him  urgently  or  not.  But  the  Pet.  Lex.  takes 
the  verb  as  meaning*  treat  with  violence,  punish’ — which  is  unacceptable,  as  the  enter- 
tainer is  not  supposed  to  be  certain  whether  his  guest  is  a real  Vratya  or  not.  Aufrecht 
leaves  the  verse  untranslated.  There  is  |_with  this  interpretationj  no  perceptible  reason 
why  the  second  kdrset  should  be  accented.  Another  interpretation,  however,  may  be 
suggested  as  possible:  that  kdrsed  ena7n  is  apodosis  to  the  preceding  verse:  ‘he  may 
tousle  (maltreat)  him  ’ ; and  the  rest,  protasis  to  vs.  8 : * if  he  do  not  tousle  him  ’ (because 
he  is  not  sufficiently  certain  of  his  real  character),  then  he  may  pay  him  honors  under 
protest,  as  stated  in  vs.  8.  But  then  we  should  expect  vs.  7 to  be  divided  into  two 
padas,  which  is  done  neither  by  the  pada-ras,s.  nor  by  the  Anukr. 

8.  [13. J For  this  deity  I ask  water;  this  deity  I cause  to  abide;  this, 
this  deity  I wait  upon  — with  this  thought  he  should  wait  upon  him. 


XV.  13- 


book  XV.  THE  ATHARVA-VEDA-SAMHITA. 


788 


That  is,  my  attentions  are  meant  for  the  deity  whom  a Vratya  represents,  and  not  for 
this  particular  individual.  [See  above,  p.  770,  top.J  The  repetition  imam  imam  is  very 
strange,  and  seems  unmotived.  The  pada-ttxi.  sets  its  avasana-mdaV,  as  if  denoting  a 
^ai/a-division,  both  times  between  imam  and  devdtam,  in  palpable  violation  of  the  sense. 

9.  L14J  Iri  that  deity  doth  that  become  [duly]  offered  of  him  who 
knoweth  thus. 


14.  Paryaya  the  fourteenth. 

{catvSri  vin(aii(  ca  |_sc.  vacandni 1 a.  j-p.  anustubk  ; h of  1-12.  2p.  asuri  gSyatri  (b  of  6-g. 
bhurik  prdjdpatyd  ' nustubh);  2 3i,  y a.,  purausnih  ; j a.  anustubk  ; 4 a.  prastdrapankti ; 
6 a.  svardd  gdyatrl ; 7 a,  <?  a.  drct  paiikti  ; 10  a.  bhurih  ndgi  gdyatri ; 11  a.  prdjdpatyd 
tristubhi] 

|_Respecting  the  subdivisions  of  i\\t  paryaya,  see  page  772,  top.J 

Translated:  Aufrecht,  Ind.  Stud.  i.  136;  Griffith,  ii.  195. 

1.  |_i.J  As  he  moved  out  toward  the  eastern  quarter,  the  troop 
{gdrdhas)  of  Maruts,  coming  into  being  (bhutvd),  moved  out  after,  making 
mind  [their]  food-eater;  |_2.J  with  mind  as  food-eater  doth  he  eat  food 
who  knoweth  thus. 

Aufrecht  understands  the  meaning  to  be  as  just  given,  and  takes  it  correspondingly 
in  the  verses  below.  But  it  would  be  admissible  also  to  render  thus  : ‘ when  he  moved 
out  toward  the  eastern  quarter,  he  moved  out  toward  [it]  after  becoming  the  troop  of 
Maruts’  — and  correspondingly  in  all  the  other  verses.  It  is  possible,  by  due  resolution, 
to  read  the  first  subdivision  as  32  syllables  and  the  second  as  15  — and  so  in  general  in  the 
other  verses ; no  remark  will  be  made  upon  them  unless  the  cases  are  especially  difficult. 

2.  L3j  As  he  moved  out  toward  the  southern  quarter,  Indra,  coming 
into  being,  moved  out  after,  making  strength  [his]  food-eater ; [4.  j with 
strength  as  food-eater  doth  he  eat  food  who  knoweth  thus. 

3.  L5.J  As  he  moved  out  toward  the  western  quarter,  king  Varuna, 
coming  into  being,  moved  out  after,  making  the  waters  [his]  food-eaters ; 
[6.J  with  the  waters  as  food-eaters  doth  he  eat  food  who  knoweth  thus. 

Most  of  the  mss.  accent  ap6  'nnadih  (but  Bs.  has  -b).  One  or  two  (I-K.)  combine 
-dis  krtva. 

4.  [7.  j As  he  moved  out  toward  the  northern  quarter,  king  Soma,  com- 
ing into  being,  moved  out  after,  making  the  offering  (ft/iuti)  in  what  is 
offered  by  the  seven  seers  [his]  food-eater ; [8.J  with  the  offering  as 
food-eater  doth  he  eat  food  who  knoweth  thus. 

5.  L9.J  As  he  moved  out  toward  the  fixed  quarter,  Vishnu,  coming  into 

being,  moved  out  after,  making  virdj  [his]  food-eater;  with  virdj 

as  food-eater  doth  he  eat  food  who  knoweth  thus. 

6.  [I  i.J  As  he  moved  out  toward  the  cattle,  Rudra,  coming  into  being, 

moved  out  after,  making  the  herbs  [his]  food-eaters ; with  the  herbs 

as  food-eaters  doth  he  eat  food  who  knoweth  thus. 


789 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  I 5 


7.  L13.J  As  he  moved  out  toward  the  Fathers,  king  Yama,  coming  into 
being,  moved  out  after,  making  the  call  svadhd  [his]  food-eater  ; [h  J with 
the  call  svadhd  as  food-eater  doth  he  eat  food  who  knoweth  thus. 

8.  L15  J As  he  moved  out  toward  men  (inajiusyd),  Agni,  coming  into 
being,  moved  out  after,  making  the  cry  svdhd  (‘  hail  ’)  [his]  food-eater  ; L16.J 
with  the  cry  svdhd  as  food-eater  doth  he  eat  food  who  knoweth  thus. 

9.  L17.J  As  he  moved  out  toward  the  upward  quarter,  Brihaspati,  com- 
ing into  being,  moved  out  after,  making  the  cry  vdsat  [his]  food-eater; 
l_i8.J  with  the  cry  vdsat  as  food-eater  doth  he  eat  food  who  knoweth  thus. 

The  first  pada  is  not  metrically  defined  by  the  Anukr. 

10.  L19J  As  he  moved  out  toward  the  gods,  T^ana  (‘  the  lord  ’),  coming 
into  being,  moved  out  after,  making  fury  [his]  food-eater;  [_20.Jwith  fury 
as  food-eater  doth  he  eat  food  who  knoweth  thus. 

If  ndgt  gayatrl  means  9 -I-  9 -I-  6 (Colebrooke,  Miscellaneous  Essays.,  ii.  136,  as  cited 
by  BR.),  the  first  subdivision  here  comes  so  near  it  as  to  be  capable  of  being  read  as 
94-9-1-7  (being  bhurij). 

11.  L21.J  As  he  moved  out  toward  progeny,  Prajapati  (‘lord  of  prog- 
eny ’),  coming  into  being,  moved  out  after,  making  breath  [his]  food- 
eater  ; [22.]  with  breath  as  food-eater  doth  he  eat  food  who  knoweth  thus. 

12.  L23-J  As  he  moved  out  toward  all  the  intermediate  directions,  the 
most  exalted  one,  coming  into  being,  moved  out  after,  making  the  brdh- 
man  [his]  food-eater ; \_24.j  with  the  brdhtnan  as  food-eater  doth  he  eat 
food  who  knoweth  thus. 

The  metrical  definition  of  the  first  subdivision  is  wanting  in  the  Anukr. 

15.  Paryaya  the  fifteenth. 

[^navaka.  i.  ddivt  pankti  ; 2.  dsuri  brhatl ; j,  4.,  7,  8.  prdjdpatyd  ' nustubh  (4,  7,  8.  bhurij)*  ; 
j,  6.  2-p.  sdmni  brhati ; 9.  virdd gdyatri.~\ 

*[_The  Anukr.  counts  ^sya  as  asya  in  vss.  3,  4,  7,  and  8,  and  thus  makes  them  count 
as  i6,  17,  17,  and  17  syllables  respectively.  The  text  says  simply  tisro  bhurijas ; but 
vss.  4,  7,  and  8 must  be  meant. J ' 

Translated:  Aufrecht,  Ind.  Stud.  i.  137;  Griffith,  ii.  197. 

I.  Of  that  Vratya  — 

Bp.  combines  this  verse  and  the  following  into  one,  reckoning  only  eight  verses  in 
the  hymn.  And  one  ms.  (R.)  regards  every  verse*  in  hymns  15,  16,  17  as  beginning 
with  tdsya  vratyasya  [^followed  by  an  avasdna-mzxV.,  as,  in  fact,  SPP.  prints  them  : see 
my  statement  at  page  771,  endj;  this,  which  is  opposed  to  the  Anukr.,  seems  also 
quite  uncalled  for  and  wrong.  |_But,  for  our  vss.  3 and  4 at  least,  SPP.  notes  that  his 
procedure  is  in  accord  with  all  his  authorities. J *[_Except  15.  2,  which,  however,  ought 
properly  to  form  one  verse  with  15.  i,  as  it  does  in  fact  in  Bp.J 


XV.  15- 


BOOK  XV.  THE  ATHARVA-VEDA-SAMHITA. 


790 


2.  [There  are]  seven  breaths,  seven  expirations  (apand),  seven  out- 
breathings  (vyand). 

3.  His  breath  that  is  first,  upward  by  name,  that  is  this  fire. 

4.  His  breath  that  is  second,  preferred  Qprdudha)  by  name,  that  is 
yon  sun  (adityd). 

The  pada-mss.  accent,  doubtless  ialsely,  praotidhah  (instead  oi  prd°iidhah)  ; Bs.  and 
O.p.m.  rtTid.  prddh- : see  Prat.  iii.  45,  note. 

5.  His  breath  that  is  third,  inferred  Qabhyudha)  by  name,  that  is  yon 
moon. 

Some  mss.  |_of  W’s  and  of  SPP’s  alsoj  accent  'bhyudho,  and  Bp.  has  accordingly 
abhioudhah  (but  D.  abhioji-')  ; our  text  makes  the  necessary  correction  to  abhyu- ; [_and 
so  SPP.J. 

6.  His  breath  that  is  fourth,  mighty  {vibhu)  by  name,  that  is  this 
cleansing  one  {pdvamana). 

That  is,  doubtless,  the  wind,  and  not  soma. 

7.  His  breath  that  is  fifth,  womb  (iydni)  by  name,  that  is  these 
waters. 

8.  His  breath  that  is  sixth,  dear  by  name,  that  is  these  cattle. 

9.  His  breath  that  is  seventh,  unlimited  by  name,  that  is  these 
creatures  {prajd). 

16.  Paryaya  the  sixteenth. 

[saptaka,  i,y.  sdmny  usnih  ; 2,  .f,y.  prdjdpatyo  ' snih  ; 6- ydjup  irtstubb  ; y.  dsuri gdyatrl.l 

[_The  metrical  definitions  of  the  Anukr.  imply  in  every  verse  the  inclusion  of  the 
words  'sya  (pronounced  zsyo  asya),  and  the  reading  of  apdnah  as  3 syllables.  — As 
noted  at  p.  771,  end,  SPP.  puts  each  time  helore  yo  'sya  the  words  idsya  vratyasya 
with  an  avasdna-mzx\..\ 

In  this  hymn,  the  mss.  in  general  omit  at  the  beginning  both  yd  and  asya,  while  in 
15  and  17  they  omit  only  yd.  Sortie,  however,  have  asya  here  also  (so  K. ; R.  yd  asya 
throughout). 

Translated  : Aufrecht,  Ind.  Stud.  i.  137  ; Griffith,  ii.  198. 

1.  His  expiration  that  is  first,  that  is  the  day  of  full  moon. 

2.  His  expiration  that  is  second,  that  is  the  day  of  the  moon’s 
quarter  {dsiakd). 

3.  His  expiration  that  is  third,  that  is  the  day  of  new  moon. 

4.  His  expiration  that  is  fourth,  that  is  faith. 

5.  His  expiration  that  is  fifth,  that  is  consecration. 

6.  His  expiration  that  is  sixth,  that  is  sacrifice. 

7.  His  expiration  that  is  seventh,  that  is  these  sacrificial  gifts. 

|_Bloomfield,  AJP.  xvii.  41 1,  makes  .some  ob.servations  on  the  word  qraddhd,  vs.  4.J 


791 


TRANSLATION  AND  NOTES.  BOOK  XV. 


-XV.  1 8 


17.  Paryaya  the  seventeenth. 

[t/afu.  /,J.  prdjdfatyo  ' snih  ; 2,  7.  dsury  anustubh  ; j.  ydjttsi pankti  ; 4.  sdmny  usnih  ; 6.  ydjusl 
tristubh  ; 8.  j-p.  pratisthd  "ref  pankti  ; 9.  2-p.  sdmnf  tristubh  ; to.  sdmny  anustubhi] 

Translated:  Aufrecht,  Inti.  Stud.  i.  137;  Griffith,  ii.  198. 

1.  His  out-breathing  that  is  first,  that  is  this  earth. 

2.  His  out-breathing  that  is  second,  that  is  the  atmosphere. 

3.  His  out-breathing  that  is  third,  that  is  the  sky. 

4.  His  out-breathing  that  is  fourth,  that  is  the  asterisms. 

5.  His  out-breathing  that  is  fifth,  that  is  the  seasons. 

6.  His  out-breathing  that  is  sixth,  that  is  they  of  the  seasons. 

7.  His  out-breathing  that  is  seventh,  that  is  the  year. 

8.  The  gods* go  about  the  same  purpose  {drt/ta) ; thus  {ctdt)  verily  the 
seasons  go  about  after  the  year  and  the  Vratya. 

One  ms.  (R.)  prefixes  tdsya  vratyasya  also  to  this  and  the  two  following  verses.  |_In 
the  Bombay  ed.,  each  verse  begins  with  tdsya  vratyasya  and  an  a7’asdna-m^rk : see 
p.  771,  end.J  The  sense  of  the  three  is  obscure;  Aufrecht  leaves  them  untranslated. 

9.  As  they  enter  together  into  the  sun  (adityd),  just  so  [do  they]  also 
into  new-moon  day  and  full-moon  day. 

The  great  majority  of  the  mss.  (all  save  Bs.D.K.)  accent  amdvdsyam. 

10.  One  [is]  that  immortality  of  theirs  : to  this  effect  {iti)  [is]  the 
offering. 

Except  two  (D.R.),  all  the  mss.  accent  dsdm. 

18.  Paryaya  the  eighteenth. 

[pancaka.  i.  ddivf  pankti ; 2,j.  dref  brhati ; 4.  drey  anustubh  ; y.  sdmny  usnih.~\ 

Translated:  Aufrecht,  Ind.  Stud.  i.  138;  Griffith,  ii.  199. 

1.  Of  that  Vratya  — 

2.  As  for  {ydt)  his  right  eye,  that  is  yonder  sun  {adityd)  ; as  for  his 
left  eye,  that  is  yonder  moon. 

3.  As  for  his  right  ear,  that  is  this  fire  ; as  for  his  left  ear,  that  is  this 
cleansing  one  (‘  wind  ’). 

4.  Day-and-night  [are  his]  two  nostrils ; Diti  and  Aditi  [his]  two 
skull-halves  ; the  year  [his]  head. 

5.  With  the  day  [is]  the  Vratya  westward,  with  the  night  eastward: 
homage  to  the  Vratya. 

[Here  ends  the  second  anuvdka,  with  ii  p ary  ay  as ; see  above,  p.  770.  For  the 
summations  of  avasanarcas  (questionable),  see  p.  771. J 

[Here  ends  the  thirtieth  prapdthaka.\ 


Book  XVI. 


[Unity  of  subject  not  apparent.  J 

[This  is  the  fourth  book  of  the  third  grand  division  (books 
xiii.— xviii.)  of  the  Atharvan  collection.  By  what  warrant  it  has 
found  a place  among  the  books  whose  distinctive  feature  is  their 
unity  of  subject  it  is  hard  to  say ; and  the  same  is  in  a measure 
true  of  the  next  book,  book  xvii. : but  see  Whitney’s  General 
Introduction ; also  Bloomfield’s  contribution  t(j  the  Biihler- 
Kielhorn  Gru7tdriss,  p.  94.  The  study  of  the  ritual  applications 
of  the  book  distinctly  fails,  in  my  opinion,  to  reveal  any  pervad- 
ing concinnity  of  purpose  or  of  use.J 

|_In  the  Indische  Studien,  xiii.  185,  Weber  has  suggested  that  parts  of  the  book  are 
evening  prayers,  to  be  recited  before  going  to  rest,  and  especially  for  the  warding  off 
of  evil  dreams  (see  i.  1 1 ; 5 ; 6 ; 7.  8-1 1)  ; and  9.  3-4,  at  the  end  of  the  book,  may  well 
be  taken  as  the  words  of  them  “ that  watch  [have  watched]  for  the  morning”  and  as 
expressing  the  “joy”  that  “ cometh  in  the  morning,”  and  are  accordingly  placed,  as  is 
usual  and  appropriate,  at  the  end  of  the  mantras  concerned,  in  order  to  indicate  the 
successful  accomplishment  of  the  purpose  of  those  mantras.  One  is  half  tempted  to 
give  to  the  book  the  title  “ Against  the  ‘ terror  by  night  ’ ? ”J 

[Laying  apart  book  vi.,  which  has  received  great  attention  from 
the  translators  (see  p.  281),  it  may  be  noted  that  this  is  the  first 
book  of  the  Atharvan  samhita  of  which  no  translation  has  as  yet 
been  published  by  the  translators  of  single  books.  Here  again 
the  bha.\ya  is  lacking.]  [g@“  For  “ Paritta”  as  title  of  book,  see  p.  1045.] 

The  [Major]  Anukr.  calls  the  whole  book  prajdpatya : prdjdpatyasya  nava  paryd- 
ydh;  and  both  of  its  two  anuvdkas  are  evidently  called  by  the  same  name  \_prdjd- 
patydbhydm \ in  xix.  23.  26;  whether  this  means  to  ascribe  the  authorship  of  the  book 
to  Prajapati  is  not  certain. — [On  the  other  hand,  the  Old  Anukr.  seems  rather  to  imply 
by  its 

prdjdpatyo  ha  catuskah ; pancaparydya  uttarah 

that  the  name  prdjdpatya  pertains  only  to  the  first  annvdka,  ‘ the  one  of  four  parydyas.' 
It  may,  however,  be  added  that  \\\^  prdjdpatyasya  in  the  first  line  of  the  printed  extract 
below  may  mean  the  whole  book  or  else  only  the  first  anuvdka.] 

[Quotations  from  the  Old  Anukr.  are  given  piecemeal  through  the  mss.  of  the  book. 
They  may  here  be  given  in  connected  form  as  printed  by  SPP.  in  his  Critical  Notice, 
p.  23.  — Line  i refers  to  the  ‘prior’  and  the  ‘last’  (that  is  the  ‘latter’)  of  the  two  anu- 
vdkas  of  the  ‘ prajapatyan  ’ book : unless  indeed  the  relation  of  the  first  two  words  is 

792 


793 


TRANSLATION  AND  NOTES.  BOOK  XVI. 


appositive  (‘of  the  prior,  the  prajapatyan  ’ : see  the  preceding  paragraph). 

— At  the  end  of  the  first  anttvdka,  8 of  W’s  mss.  say  prajdpatyo  ha  catuska/i  y and  at 
the  end  of  the  second  is  read  pahcaparydya  uttarah : the  two  quotations  make  a half- 
^loka  which  we  may  expect  to  find  in  the  text  of  the  Old  Anukr.,  standing  between 
lines  I and  2 of  our  extract.  — Line  2 refers  to  the  paryayas  of  the  first  anuvaka  j 
and  lines  3-6  refer  to  those  of  the  second.  — The  numbers  in  parentheses  refer  to  the 
paryayas  as  counted  from  the  beginning  of  tlie  anuvaka;  and  those  in  brackets  refer 
to  the  paryayas  as  counted  from  the  beginning  of  the  hook. 
prdjapalyasya  purvasya  paramasya  punah  qrnu  : 

trayoda(^d  "dyam  (i.  1)  vtjdnlydd,  dvdu  (i.2,  3)  sa/kdu,  saptakah  parah  (i.4). 


ddyatit  (ii.  i)  da^akam,  hy  (?)  ekddaqakam  (ii.  2)  [5,  6] 

tasmdc  ca  param  (ii.3)  dvyadhikafh  vihitam  ; [7] 

ekdda^a  vdi  trigundny  apara<;  (ii-4)  [8] 

catvdri  x'di  vacandni parah  (ii.  S).  [9] 


The  quoted  bit  of  the  Old  Anukr.  at  the  end  of  parydya  6 (or  ii.  2)  is  hyekddaqakam 
(or  hydu-)  : the  fact  that  the  verse  is  so  divided  by  piecemeal  quotation  as  to  bring  hi 
at  the  beginning  of  its  fragment  seems  to  oppugn  the  correctness  of  the  reading  hi; 
and  the  word,  as  noted  below,  is  not  incorporated  into  the  Major  Anukr.,  the  Berlin  ms. 
of  which,  moreover,  boggles  at  this  point.  — A comparison  of  the  text  of  the  Old  Anukr. 
(above)  with  that  of  the  Major  Anukr.  shows  that  the  later  text  has  quoted  every  word  of 
lines  2-6  of  the  older,  excepting  tasmdc  ca  param  and  aparah  and  the  questionable  hi.\ 
|_A  conspectus  of  the  divisions  of  the  book  in  tabular  form  follows.  The  explana- 


tions  given  on  page  771  (which 

see 

in  book 

XV.),  apply  for  the  most  part  also  to  this 

table. 

Pary.-n°  in  anuv. 

i.  I i.  2 i 

■3 

i.4 

ii.  I ii.  2 

ii.  3 ii.  4 

ii.  5 Sums 

“ “ book 

I 2 

3 

4 

S 6 

7 8 

9 

Ganas 

2 

2 

Ganavasanarcas 

6 

8 

14 

Vacanani 

4 4 

Paryayavasanarcas 

^3  6 

6 

7 

4 II 

13  25 

S3 

Note  that  the  “ten”  (6  + 4)  and  the  “thrice  eleven”  (8  + 25)  assigned  by  the  Old 
Anukr.  to  paryayas  5 (or  ii.  i ) and  8 (or  ii.  4)  represent  non-coordinate  divisions,  as 
noticed  and  explained  above,  p.  771,  and  p.  772,  ^ 4.  — Some  mss.  sum  up  the  avasdnarcas 
of  the  first  anuvdka  as  32  (correctly).  Those  of  the  second  are  summed  up  as  follows  : 
parydya-avasdnarcas,  53  (correctly)  ; gana-avasdnarcas,  14  (correctly)  ; avasdftarcas 
“ of  both  kinds,”  68  ( ! but  by  D.  correctly  as  67).  The  67  with  the  4 vacanas  make  7 1 
(so  Bs.  correctly).  And  71  -f  32  make  103  for  the  whole  book,  and  so  one  ms.  at  least 
sums  them  up.J 

|_Since  the  book  consists  wholly  of  parydya-suktas,  there  is  no  difference  between 
the  two  editions  in  respect  to  the  hymn-numbers:  compare  pages  61 1 and  770.  — The 
division  into  decads  is  wanting. J |_See  pp.  clxi,  cxxx  end,  cxxxvii  top,  clx.J 

LDifferences  between  the  two  editions  in  the  division  of  the  paryayas.  The  differences 
occur  (as  above,  p.  771)  only  in  the  gana-parydyas  5 (or  ii.  i)  and  8 (or  ii.  4).  In  these, 
SPP.has,  as  the  Old  Anukr.  requires,  10  and  33  divisions  respectively  (as  against  6 and 
27  of  the  Berlin  edition).  The  explanation  is  as  on  pages  628-629  and  on  page  772  : 
namely,  that,  in  a sequence  of  refrains,  the  refrain  is  given  in  full  and  counted  as  a 
separate  avasdna  only  for  its  first  and  last  occurrence  in  that  sequence.  — In  parydya 
5 there  are  properly  6 ganas,  each  with  3 subdivisions : therefore  we  have  2 ganas  (the 


XVI.  I- 


BOOK  XVI.  THE  ATHARVA-VEDA-SAMHITA. 


794 


first  and  last),  each  with  3 subdivisions,  making  6 ; while  in  each  of  the  remaining  4, 
the  refrains  (b,  c)  are  counted  as  one  with  a (thus  a-b-c),  making  4 ; and  so,  in  all,  we 
have  10.  — In  like  manner,  m parydya  8,  there  are  properly  27  ganas,  each  with  4 sub- 
divisions : therefore  we  have  2 ganas  (the  first  and  last),  each  with  4 subdivisions, 
making  8;  and  (27  — 2 = ) 25,  each  counted  as  one  (a-b-c-d),  making  25  ; and  so,  in 
all,  we  have  33. J 

LThe  book  is  mainly  prose  : Whitney,  Index,  p.  5,  excepts  verses 
I.  10,  12,  13  ; 4.  2,  6 ; 6.  1-4,  1 1 ; 9.  i,  2.J 

In  Paipp.  (xviii.)  are  found  only  fragments  of  the  book,  namely 
I.  1-3  ; 4.  7 (beginning  with  mo  'pa),  the  first  words  of  5.  i,  then 
8.  I,  and  finally  9.  4,  the  concluding  verse.  This  looks  as  if  the 
whole  book  were  acknowledged  as  part  of  the  text,  but  its  com- 
plete presentation  deliberately  declined  for  some  reason.  LThe 
fragments  in  question  follow  immediately  the  fragment  of  book 
XV.  cited  in  the  note  to  xv.  2.  i.J  See  pages  1015-6.J 

Lin  the  Vait.,  the  book  is  noticed  only  twice:  see  under  2.  6 
and  9.  3.  And  in  the  Kaug.,  it  is  noticed  only  about  a dozen 
times  : see  under  i . i ; 2.1,6;  3.1;  4.  i ; 5-  i ; 6.  i ; 9.  3,  4. J 


I.  Paryaya  the  first. 

\_Prajdpati  (J).  — trayoda^a.  i,y.  2-p.  samnt  brhail ; 2,  lO.  ydjusl  tripubh  ; dsuri  gdyatri ; 

J,  8.  sdmni  pankti  (j.  2-p.') ; 6.  sdmny  anustubh  ; 7.  nicrd  virddgdyatri ; 9.  dstiri pankti  ; 

II.  sdmny  usnih  ; 12,  ij.  drey  anustubh^ 

Translated;  Griffith,  ii.  201. 

1.  Let  go  [is]  the  bull  of  the  waters;  let  go  [are]  the  heavenly  fires. 

The  verse,  or  the  hymn  (^paryaya),  is  quoted  in  Kauq.  9.  9,  in  the  process  of  prepar- 
ing holy  water  {pantyudakd)  ; with  it  one  “ lets  go  the  waters,”  and  then  follow  question 
and  answer  respecting  the  preparation.  In  Ppp.  the  initial  a of  atisrstds  is  not  elided. 

2.  Breaking,  breaking  about,  killing,  slaughtering  ; — 

3.  Dimming  \pnrokd\,  mind-slaying,  digging,  out-burning,  self-spoiling, 
body-spoiling. 

All  these  epithets  are  nom.  sing.  masc. ; as  mrokd  and  nirdahd  are  found  together 
in  V.  31. 9 as  epithets  of  the  flesh-eating  fire,  they  are  probably  names  of  the  fires  men- 
tioned in  vs.  1 : cf.  also  vs.  7,  below;  Ppp.  combines  -dd/id  "tma-.  [Weber  (/«</.  Stud. 
xiii.  185),  discussing  mrokd  as  it  occurs  above  at  ii.  24.  3 in  the  long  string  of  epithets, 
takes  our  paryaya  here  as  an  evening  prayer  (see  p.  792),  and  notes  the  names  of  the 
ten  Agnis  here  rehearsed  in  vss.  2,  3.J 

4.  That  one  now  I let  go ; that  one  let  me  not  wash  down  against 
myself ; — 

5.  That  one  do  we  let  go  against  him  who  hates  us,  whom  we  hate. 


795 


TRANSLATION  AND  NOTES.  BOOK  XVI. 


-XVI.  2 


These  two  verses  form  a part  of  vss.  15-21  in  the  water-thunderbolt  {udavajra') 
hymn,  above,  x.  5 (_see  my  notej ; and  fragments  of  the  same  hymn  are  found  further 
on  in  i\\\s  paryiiya  and  in  7.  6,  13,  indicating  some  connection  of  application  with  that 
hymn,  though  Kau9.  suggests  such  connection  only  for  xvi.  2.  i . 

6.  Thou  art  tip  {dgra)  of  the  waters  ; I let  you  go  down  unto  the 
ocean. 

With  the  second  part  compare  the  opening  words  of  x.  5.  23. 

7.  The  fire  that  is  in  the  waters,  it  do  I let  go,  the  dimming,  digging, 
body-spoiling  one. 

With  this  verse  compare  PCS.  ii.  6.  10,  used  in  the  ceremonies  commemorating  the 
end  of  Vedic  study.  |_The  definition  of  the  Anukr.  seems  to  be  wide  of  the  mark.J 

8.  The  fire  that  entered  into  you,  O waters,  this  is  that ; what  of  you 
is  terrible,  this  is  that. 

9.  May  [it]  pour  upon  you  with  Indra’s  Indra-power  {indriyd). 

10.  Free  from  defilement  {-riprd)  [are]  the  waters;  let  them  [carry] 
away  from  us  defilement ; — 

11.  Let  them  carry  forth  from  us  sin;  let  them  carry  forth  evil- 
dreaming. 

With  the  last  two  verses  compare  parts  of  x.  5.  24. 

12.  With  propitious  eye  look  at  me,  O waters;  with  propitious  body 
touch  my  skin. 

We  had  this  verse  above  as  i.  33.  4 a,  b. 

13.  We  call  the  propitious  fires  that  sit  in  the  waters.  Put  in  me 
dominion  [and]  splendor,  O divine  [waters]. 

2.  Paryaya  the  second. 

[satka.  vdgdevatya.  i.  dsury  anustubh ; s.  dsury  usnth ; j.  sdmny  usnih ; 4.  g-p.  sdmnl 
brhatl ; j.  drey  anustubh  ; 6.  nierd  virddgdyatriJ\ 

Translated : Griffith,  ii.  202. 

I.  Out  of  evil-eating  (.^)  with  refreshment  [comes]  speech  rich  in 
honey. 

The  translation  implies  the  change  of  durarmanyas  to  duradmanyds,  as  proposed  by 
the  Pet.  Lexx.  (add  TB.  iii.  3.99  as  a reference  for  duradmant).  The  reading  of  the 
mss.  is,  however,  assured  by  its  quotation  in  the  Prat.  (4.  II.  16  |_i.e.  Add’l  Note,  p.  592  J), 
and  three  times  in  the  Kaug. : namely,  in  49.  27,  at  the  very  end  of  the  chapter  of  witch- 
craft ceremonies,  after  use  of  x.  5.  6,  7 and  xiii.  i.  56,  with  the  direction  iti  savidhavyd 
'bhimrqati;  and  again,  twice  (58.  6,  12)  in  the  ceremony  for  long  life  after  initiation  to 
Vedic  study,  once  with  the  direction  iti  satiidhavya,  and  once  with  a smearing  with 
fragrant  powders.  The  word  lirja  in  our  text  might  also  be  nominative,  and  ‘ comes  ’ is 
of  course  doubtful.  The  metrical  definition  implies  the  resolution  -ni-a. 


xvi.  2-  BOOK  XVI.  THE  ATHARVA-VEDA-SAKiHITA.  796 

2.  Rich  in  honey  are  ye ; may  I speak  speech  rich  in  honey. 

‘Ye’;  i.e.,  the  waters,  the  adjective  being  feminine.  |_We  had  a phrase  like  to  our 
second  clause  at  iii.  20.  10:  cf.  Gra7n.  § 738  a.J 

3.  Invoked  of  me  [is]  the  guardian  {gopd)  \ invoked  [is]  guardianship. 

The  different  metrical  designation  of  these  two  14-syllabled  verses  is  apparently 

wholly  arbitrary. 

4.  Well-hearing  ears,  ears  hearing  what  is  excellent ; may  I hear  excel- 
lent encomium  (gloka). 

‘ Ears  ’ is  both  times  dual ; we  might  fill  out  to  ‘ well-hearing  are  my  ears  ’ etc. 

5.  Let  both  well-hearing  and  listening  (upagruti)  not  desert  me  — 
eagle-like  sight,  unfailing  light. 

|_For  the  fnd  . . . t/ia,  cf.  below,  3.  2,  etc.J 

6.  Spread  [prastard)  of  the  seers  art  thou;  homage  be  to  the  spread 
of  the  divine  ones  (daiva). 

The  verse  is  used  twice  in  Kau^.  (2.  18  ; 137.33),  and  once  in  Vait.  (2.  9).  In  the 
former,  it  accompanies  the  taking  up  of  part  of  the  darbha-%xz.%s  provided,  and  making 
a seat  for  the  ^ra/iw««-priest  south  of  the  fire,  once  at  the  parvan  sacrifice  and  once  in 
the  djyatatitra  ceremony.  In  the  latter,  it  accompanies  the  making  of  such  a spread  in 
the  parvan  ceremonies.  In  all  the  three  cases,  it  is  evidently  taken  because  of  its 
specific  meaning,  and  not  because  of  any  connection  of  those  ceremonies  with  the  one 
implied  here. 


3.  Paryaya  the  third. 

[^Brakman. — satka.  ddityadevatya.  i.  dsuri gdyatrl ; 3,  3.  drey  anustubh  ; 4.  prdjdpatyd 
tristubh  ; j.  sdmny  usnih  ; 6.  zp.  sdmni  tristubh."] 

Translated:  Griffith,  ii.  202. 

1.  May  I be  the  head  {murdhdn)  of  riches,  the  head  of  my  equals. 

Or,  perhaps,  ‘ I am  the  head  of  the  one,  may  I be  so  of  the  other.’  The  verse  (or 
the  parydya)  is  quoted  twice  in  Kau9-,  once  (18.  25)  in  the  citrd  ceremony,  together 
with  a whole  series  of  other  hymns  or  verses,  in  partaking  of  a milk-rice-dish  ; and  once 
(58.  22),  in  the  ceremony  of  giving  food  to  a young  child  (annaprdgana),  with  a part 
of  the  same  hymns. 

2.  Let  both  breaking  tp.riijd)  and  longing  {vend)  not  desert  me;  let 
both  the  head  {murdhdn)  and  the  distributer  {} vidharman)  not  desert  me. 

The  nouns  in  this  and  the  following  verses  are  in  part  of  obscure  meaning  and 
reference. 

3.  Let  both  the  kettle  (.^)  and  the  cup  {camasd)  not  desert  me;  let 
both  the  maintainer  {dhartr)  and  the  supporter  {dharuna)  not  desert  me. 

The  translation  follows  the  suggestion  of  the  Pet.  Lexx.,  to  emend  urvd  at  the 
beginning  to  ukhd. 


797 


TRANSLATION  AND  NOTES.  BOOK  XVI. 


-XVI.  4 


4.  Let  both  the  releaser  (vimokd)  and  the  wet-rimmed  one  not  desert 
me;  let  both  him  of  wet  drops  [-ddnu)  and  Matari^van  not  desert  me. 

5.  Brihaspati  my  soul,  manly-minded  by  name,  hearty  {hrdya). 

6.  Free  from  torment  my  heart,  a wide  pasture,  an  ocean  am  I by 
extent  {vtdhartnan). 

4.  Paryaya  the  fourth. 

\_Brakman.  — saptaka.  ddityadevatya.  i,j.  sdmny  annstubh  ; 2.  sdmny  usnih  ; 4-3~p.  anustubh  ; 
j.  dsuri gdyairi ; 6.  drey  usnih  ; 7.  J-/.  virddgarbhd  ' nustubh.^ 

Translated  : Griffith,  ii.  203. 

1.  May  I be  the  navel  of  riches,  the  navel  of  my  equals. 

The  scholiast  (^pariqisid)  adds  this  verse  (or  paryaya)  to  3.  1 under  Kaug.  18.25. 
|_Cf.  note  to  3.  i.J 

2.  Of  good  seat  (^svdsdt)  art  thou,  of  good  dawns,  an  immortal  among 
mortals. 

The  adjectives  are  sing,  masculine.  The  pada-itxX  reads  snodsdt  and  suousah. 

3.  Let  not  breath  quit  me ; nor  let  expiration,  deserting  me,  go  away. 

|_For  ‘ deserting  me  ’ one  might  perhaps  say  ‘leaving  me  low.’  For  the  combination 

with  pdrd  ga,  cf.  TS.  v.  7.9‘.J  Most  of  our  mss.  (all  except  D.R.)  leave  mam  unac- 
cented ; l_the  curious  blunder  is  made  also  by  nine  of  SPP’s  mss.,  as  against  five  mss. 
and  two  reciters  that  gave  mamj.  All  our  mss.  save  one  (R.)  combine  apdnd  'va- 
Linstead  of  -nd\.  The  verse  is  |_alrnostJ  identical  with  vii.  53.  4 a,  b |_ which  has  tne 
'mdm  for  sna  mam\. 

4.  Let  the  sun  protect  me  from  the  sky,  Agni  from  the  earth,  Vayu 
from  the  atmosphere,  Yama  from  men  {tna?iusyd),  Sarasvatl  from  them 
of  the  earth. 

The  verse  can  be  read  into  32  syllables,  but  the  metrical  definition  of  the  Anukr.  is 
altogether  absurd.  |_Griffith  gives  ahnds  its  usual  meaning:  possibly  W’s  “sky”  is 
not  intentional,  but  a mere  slip.  Cf.,  however,  7.  6,  below. J 

5.  O breath-and-expiration,  do  not  desert  me ; let  me  not  perish 
{pra-mt)  among  the  people  {jdnd). 

6.  With  well-being  today,  O waters,  may  I,  whole  [and]  with  my 
whole  train  {-ga?id),  attain  dawns  and  evenings. 

The  verse  is  really  composed  of  two  tristiebh  padas. 

7.  Puissant  (cdkvarl)  are  ye;  may  cattle  approach  me;  let  Mitra-and- 
Varuna  [assign]  me  breath-and-expiration  ; let  Agni  assign  me  dexterity. 

Nearly  all  our  mss.  (not  T.s.m.R.)  give  sthesu  instead  of  sihesus j [_and  so  do  three 
of  SPP’sJ.  LFor  the  form,  see  Gram.  § 894  c.J 

[Here  ends  the  first  anuvaka,  with  4 paryayas  and  32  avasanarcas : see  the  sum- 
mations at  page  793,  above.  The  piece  here  quoted  from  the  Old  Anukr.  is  prajdpatyo 
ha  catuskah  : see  p.  792.  J 


XVI.  5— 


BOOK  XVI.  THE  ATHARVA-VEDA-SAMHITA. 


798 


5.  Paryaya  the  fifth. 

\Yama.  — dafaka.  duhsvapnand^anadevatya.  a of  1-6.  virdd  gdyatrt  {p  a.  bhurij ; 6 a. 
svardj)  ; 7 b,  6 \i.  prdjdpatyd gdyatri ; 1 c,  6 C-  2-p-  sdmnl  brhati.'] 

[_Both  the  Anukramanis  reckon  the  paryaya  as  of  10  avasdnas : that  is,  they  count 
the  anusangas  (b-C)  only  in  their  first  and  last  occurrences,  as  explained  at  p.  793,  end 
(cf.  pages  628-9,  772). J One  or  two  of  the  mss.  (VV.R.)  indicate  by  fragments  of  b 
and  c given  also  with  verses  2-5  that  they  regard  all  the  six  verses  [_or  ganas,  ratherj 
as  of  equal  length.  [_It  is  true  that  the  summations  (see  p.  793  and  table)  number  the 
ganas  as  2 and  call  the  avasdnarcas  of  the  remaining  4 by  the  name  of  parydya- 
avasdnarcas j but  it  is  not  apparent  why  the  ganas  should  not  be  counted  as  6,  just  as 
those  of  the  second  parydya  of  xi.  3 are  counted  as  18  (p.  632,  top,  p.  628,  ^ 10).  — 
The  numbers  of  the  avasdnas  as  given  by  SPP.  in  accord  with  the  Anukr.  are  added 
by  me  in  ell-brackets.  J 

Translated  : Ludwig,  p.  468  ; Griffith,  ii.  203. 

1.  Li.J  We  know  thy  place  of  birth  (ja)utra),  O sleep;  thou  art  son  of 
seizure  {grain),  agent  of  Yama;  |_2.J  ender  art  thou,  death  art  thou; 
|_3.J  so,  O sleep,  do  we  comprehend  thee  here ; do  thou,  O sleep,  protect 
us  from  evil-dreaming. 

The  verses  of  this  hymn  are  nearly  |_vs.  6 exactlyj  identical  with  vi.  46.  2 ; and 
whether  they  or  it  are  quoted  in  Kaug.  46.  9,  13,  it  is  impossible,  and  wholly  unimpor- 
tant, to  determine  j_cf.  introd.  to  vi.  46 J. 

2.  L4.  J We  know  thy  place  of  birth,  O sleep  ; thou  art  son  of  perdition, 
agent  etc.  etc. 

3.  L5.J  We  know  thy  place  of  birth,  O sleep  ; thou  art  son  of  ill-success 
{dbhiiti),  agent  etc.  etc. 

4.  \ 6.\  We  know  thy  place  of  birth,  O sleep ; thou  art  son  of  extermi- 
nation (piirbhuti),  agent  etc.  etc. 

5.  L7.J  We  know  thy  place  of  birth,  O sleep;  thou  art  son  of  calamity 
{pdrdbhuti),  agent  etc.  etc. 

6.  [8.J  We  know  thy  place  of  birth,  O sleep;  thou  art  son  of  the  wives 
{-jdmi)  of  the  gods,  agent  of  Yama;  L9.J  ender  art  thou,  death  art  thou  ; 
Lio.J  so,  O sleep,  do  we  comprehend  thee  here;  do  thou,  O sleep,  pro- 
tect us  from  evil-dreaming. 

This  verse  agrees  |_preciselyj  with  vi.  46.  2,  and  the  |_ words  ddvdndm  patnlndm 
garbha  ydmasya  kara  (the  readings  are  not  quite  certain)  J appear  in  xix.  57.  3;  the 
other  verses  are  therefore  most  probably  varied  repetitions  of  this  one. 

6.  Paryaya  the  sixth. 

\Yiuna.  — ckddafa.  duhsvapnandfanadevatya  ; usodevatya.  t-4.  prdjdpatyd  'nustubh;  y.  sdmni 
pankti ; 6.  uicrd  drd  brhati;  7.  2-p.  sdmnl  brhati ; 8.  dsurl  jagatl ; 9.  dsurl  brhati ; to. 
drey  tisnih  ; it.  g-p.  yavamadhyd  gdyatri  vd  "rcy  anustubh  (see  under  vs.  1 1).] 


Translated  : Griffith,  ii.  204. 


799 


TRANSLATION  AND  NOTES.  BOOK  XVI. 


-xvi.  6 


1.  We  have  conquered  today,  we  have  won  today;  we  have  become 
guiltless. 

The  verse  corresponds  to  the  first  two  padas  of  RV.  viii.  47.  18,  which  differ  only  by 
reading  ca  in  place  of  the  second  adyd.  It  and  its  two  successors  (or  also  vs.  4)  are 
really  metrical,  half  anustubhs.  The  verse,  or  the  patydya,  is  used  in  Kau9.  49.  19, 
nearly  at  the  end  of  the  abhicdra  or  witchcraft  chapter,  with  xiii.  i . 28  and  3.  i , to  accom- 
pany the  putting  on  of  adhipdqas  (conjectured  ‘gag’  in  the  minor  Pet.  Lex.). 

2.  O dawn,  of  what  evil-dreaming  we  have  been  afraid,  let  that  fade 
away  (apa-vas). 

The  verse  |_cf.  note  to  vs.  i J is,  without  variant,  RV.  viii.  47.  18  c,  d. 

3.  Carry  that  away  to  him  that  hates;  carry  that  away  to  him  that 
curses. 

4.  Whom  we  hate,  and  who  hates  us,  to  him  we  make  it  go. 

Our/<fj  (in  yd(  ca  no)  is  an  emendation  iox ydt,  which  all  the  mss.  read.  LSPP.  reads 

ydt  with  all  his  authorities.  J 

5.  Heavenly  dawn,  in  concord  with  speech;  heavenly  speech,  in  con- 
cord with  dawn ; — 

Part  of  the  mss.  read  in  b dexy  usdsa. 

6.  The  lord  of  dawn,  in  concord  with  the  lord  of  speech ; the  lord  of 
speech,  in  concord  with  the  lord  of  dawn  : — 

The  Anukr.  mss.  read  drsi  instead  of  drci  in  their  definition  of  the  meter  of  this 
verse. 

7.  Let  them  carry  away  for  yon  man  the  niggards  (ardyd),  the  ill- 
named  ones,  the  saddnvas,  — 

8.  The  kumbhikds,  the  spoilers  (dusika),  the  revilers  {piyakd),  — 

9.  Waking  evil-dreaming,  sleeping  evil-dreaming. 

Literally  ‘ of  one  waking  ’ and  ‘ in  sleep.’  The  pada-i&xt  reads  odusvapnydm  both 
times.  The  Anukr.  twice  resolves  -ni-ani. 

10.  Boons  that  will  not  come,  plans  of  non-acquisition,  fetters  of  hatred 
that  does  not  release  : — 

That  is,  probably,  plans  or  desires  that  issue  in  failure.  |_Griffith  takes  drtih  here 
and  at  ii.  10  as  a female  fiend. J 

11.  That,  O Agni,  let  the  gods  carry  away  for  yon  man,  that  he  may 
be  impotent  (vddhri),  faltering,  not  good  (sadJm). 

‘For  him,’  here  and  in  vs.  7,  is  plainly  equivalent  to  ‘to  him,’  or  that  they  may  be 
his.  All  the  mss.  accent  vUhuras ; |_so  SPP.  reads  with  all  his  authorities  J.  As  gdyairi 
and  drey  anustubh  both  imply  24  syllables,  the  Anukr.  seems  willing  to  give  us  our 
choice  between  them. 

[_Perhaps  we  should  understand  the  definition  y-p.  yava?tiadhyd  gdyatrivdrcy  anu- 
stup  as  an  anustubh  of  24  syllables,  like  (iva : not  vd)  n y-p.  yavamadhya  gdyatrl' 


xvi.  6- 


BOOK  XVI.  THE  ATHARVA-VEDA-SAMHITA. 


800 


(7  + 10  + 7 : Ind.  Stud.  viii.  129)  ; only  this  one  divides  rather  as  8 + 10  + 6.  — One  is 
tempted  to  deem  ague  an  intrusion  and  to  regard  the  v'erse  as  a couple  of  simple  tristubh 
padas ; and  the  temptation  is  strengthened  by  the  fact  that  the  sole  mark  of  pada- 
division  in  W’s  Collation  Book  comes  after  vahantu.\ 

7.  Par  y ay  a the  seventh. 

\Yama. — dvyadhikam  vihitam.  duhsvapnana^anadevatya.  i.  pankti ; 2.  sdmny  anustubh  ; 
j.  dsury  usnih  ; 4.  prdjdpatyd  gdyatri ; j.  drey  usnih  ; 6,g,  ii.  sdmnt  brhati ; y.  ydjust 
gdyatri ; 8.  prdjdpatyd  brhati;  10.  sdmni  gdyatri ; I2.bkurik  prdjdpatyd  'nustubk;  ij. 
dsuri  tristubh^ 

The  definition  of  number  of  verses  in  the  parydya  is  taken  by  the  Anukr.  verbatim 
from  the  Old  Anukr.  (cf.  p.  793,  line  12),  and  appears  to  mean  that  the  number  of  verses 
exceeds  by  two  that  of  the  preceding 

Translated  : Griffith,  ii.  205. 

1.  With  that  I pierce  him;  with  ill-success  I pierce  him;  with  exter- 
mination I pierce  him ; with  calamity  I pierce  him ; with  seizure  I pierce 
him  ; with  darkness  I pierce  him. 

The  ‘that’  of  the  first  clause  doubtless  refers  to  6.  ii. 

2.  I demand  against  him  with  the  terrible,  cruel  demands  {praisd)  of 
the  gods. 

The  word  prdisA  seems  here  to  be  used,  not  in  its  ritual  sense  which  is  common  later, 
but  rather  in  a sense  suggested  by  its  etymology. 

3.  I set  him  in  the  two  tusks  of  Vaigvanara. 

l_This  seems  to  be  an  unmetrical  version  of  iv.  36.  2 c,  d.  J 

4.  So,  not  so,  may  she  swallow  down. 

The  pada-\.txt  reads  evd  : dneva  : dva,  and  the  translation  follows  it.  The  text  is 
probably  corrupt;  the  ‘she’  {so)  seems  unmotived.  Neither  Pet.  Lex.  contains  dneva 
|_in  its  main  part ; but  the  word  is  given  in  a supplement  to  the  minor  Lex.,  iii.  250  cj. 

5.  Whoso  hates  us,  him  let  [his]  self  {atmdn)  hate;  whomso  we  hate, 
let  him  hate  [his]  self. 

6.  Let  us  disportion  our  hater  from  heaven,  from  earth,  from 
atmosphere. 

Compare  x.  5.25  etc. ; we  should  expect  bhajamas  here  as  there. 

7.  O thou  of  good  ways  {snydman),  of  sight  (caksusd). 

Both  the  words  may  be  proper  names.  Our  P.M.  read  caksusah,  accentless. 

8.  Now  {iddni)  do  I wipe  off  evil-dreaming  on  him  of  such-and-such 
lineage,  son  of  such-and-such  a mother. 

9.  What  I went  at  on  such-and-such  an  occasion,  what  at  evening, 
what  in  early  night ; — 

The  translation  follows  our  emendation,  abhydgacham ; all  the  mss.  read  <han  (one 
or  two  in  pada  perhaps  -chat)  ; tlie  true  sense  is  very  doubtful.  [_SPP.  reads  -chan 
with  all  his  authorities;  see  his  note,  vol.  iii.,  p.  352. J 


8oi 


TRANSLATION  AND  NOTES.  BOOK  XVI. 


-xvi.  8 


10.  What  when  awake,  what  when  asleep,  what  by  day,  what  by 
night ; — 

1 1.  What  day  by  day  I go  at,  from  that  do  I cut  him  off  (ava-day). 

12.  Him  do  thou  smite,  with  him  amuse  thyself  ()mand),  his  ribs  do 
thou  crush  in. 

13.  Let  him  not  live;  him  let  breath  quit. 

This  verse  also  forms  a part  of  x.  5.  25  etc. 


8.  Paryaya  the  eighth. 

\ekddafa  vdi  trigundni.  a 0/  i-ij.  i-p.  yajur  brdhtny  anustubh  ; of  i-2j.  g-p.  nicrd gdyatri ; 
I C-  prdjdpatyd  gdyatri ; d of  i-2j.  j-p.  prdjdpatyd  tristubh  ; c of  2-4,  g,  rj,  ig,  24.  dsuri 
jagati ; C of  g,  j,  8,  10,  //,  ij,  tS.  dsuri  tristubh  ; c of  6,  12,  14-/6,  20-23,  2J.  dsuri 
paiikti ; c of  23,  26.  dsuri  brhati.'] 

|_The  discrepancy  in  the  numeration  of  the  subdivisions  of  the  paryaya,  as  between 
the  Bombay  edition  (which  follows  the  Old  Anukr.)  and  the  Berlin  edition,  is  of  the 
same  kind  as  in  paryaya  5,  above,  and  the  explanation  given  above  (p.  794,  top)  may 
be  consulted.  The  numbers  of  the  avasdnas  as  given  by  SPP.  are  added  by  me  in 
ell-brackets.J 

Translated:  Griffith,  ii.  206. 

1.  [i.J  Ours  [is]  what  is  conquered,  ours  what  has  shot  up,  ours  right 
{rtd),  ours  brilliancy,  ours  brahman,  ours  heaven  (svdr),  ours  the  sacrifice, 
ours  cattle,  ours  progeny,  ours  heroes.  [^-J  From  that  we  disportion  him 
yonder  : so-and-so,  of  such-and-such  lineage,  son  of  such-and-such  mother, 
who  is  yonder ; [3*J  let  him  not  be  released  from  the  fetter  of  seizure. 
L4.J  Of  him  now  (iddm)  I involve  the  splendor,  brilliancy,  breath,  life- 
time ; now  I make  him  fall  downward. 

Here  is  again  a partial  corre.spondence  with  x.  5.  36.  Compare  also  Apast.  iv.  15.  3. 
The  addition  yajits  to  the  name  brahmy  anustubh  (48  syllables)  in  the  Anukr.  seems, 
[in  the  light  of  the  corresponding  expression  at  xvii.  1.22,  23,  intended  to  inform  us 
that  subdivision  a is  diyajus;  but  it  is  not  apparent  why  the  author  should  give  this  bit 
of  information,  which  is  (of  its  kind)  so  isolated : cf.  third  note  to  xv.  5.  7J. 

2.  [5.J  Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
perdition.  Of  him  now  etc.  etc. 

3.  [6.J  Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
ill-success.  Of  him  now  etc.  etc. 

4.  [7.J  Ours  is  etc.  etc.  ; let  him  not  be  released  from  the  fetter  of 
extermination.  Of  him  now  etc.  etc. 

5.  [8.J  Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
calamity.  Of  him  now  etc.  etc. 

6.  L9.J  Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
the  wives  of  the  gods.  Of  him  now  etc.  etc. 


x\i.  8- 


BOOK  XVI.  THE  ATHARVA-VEDA-SAMHITA. 


802 


7.  Lio.J  Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
Brihaspati.  Of  him  now  etc.  etc. 

8.  Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
Prajapati.  Of  him  now  etc.  etc. 

9.  L12.J  Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
the  seers.  Of  him  now  etc.  etc. 

All  our  mss.  except  one  (D.)  accent  rstnamj  our  text  emends  to  rsinam.  [_In  like 
manner,  SPP.  reads  fsindm  with  four  or  three  of  his  authorities,  against  twelve  or 
thirteen  that  have  rsinam. \ 

10.  L13.J  Ours  is  etc.  etc.  ; let  him  not  be  released  from  the  fetter  of 
them  of  the  seers.  Of  him  now  etc.  etc. 

11.  L14.J  Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
the  Angirases.  Of  him  now  etc.  etc. 

12.  L15.J  Ours  is  etc.  etc.  ; let  him  not  be  released  irom  the  fetter  of 
them  of  the  Angirases.  Of  him  now  etc.  etc. 

13.  L16.J  Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
the  Atharvans.  Of  him  now  etc.  etc. 

L17J  Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
them  of  the  Atharvans.  Of  him  now  etc.  etc. 

15.  L18.J  Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
the  forest  trees.  Of  him  now  etc.  etc. 

16.  L19  J Ours  is  etc.  etc.  ; let  him  not  be  released  from  the  fetter  of 

them  of  the  forest  trees.  Of  him  now  etc.  etc. 

17.  [20.  J Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 

the  seasons.  Of  him  now  etc.  etc. 

18.  1,2 1. J Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
them  of  the  seasons.  Of  him  now  etc.  etc. 

19.  [22. J Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
the  months.  Of  him  now  etc.  etc. 

20.  [23. J Ours  is  etc.  etc.  ; let  him  not  be  released  from  the  fetter  of 
the  half-months.  Of  him  now  etc.  etc. 

21.  [24. J Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
day-and-night.  Of  him  now  etc.  etc. 

22.  [25. J Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
the  two  congruent  {sam-ydnt)  days.  Of  him  now  etc.  etc. 

There  is  nothing  elsewhere  in  the  text  to  show  what  these  two  days  are.  Perhaps 
they  are  day  and  night  over  again,  viewed  as  each  a form  or  aspect  of  a day.  [The 
use  of  the  obscure  samydnt  (svith  rtii  and  fr/)  at  ix.  5.  33  should  here  be  noted. J 

23.  [26. J Ours  is  etc.  etc.  ; let  him  not  be  released  from  the  fetter  of 
heaven-and-earth.  Of  him  now  etc.  etc. 


8o3 


TRANSLATION  AND  NOTES.  BOOK  XVI. 


-XVI.  9 


-4-  L27J  Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
Indra-and-Agni.  Of  him  now  etc.  etc. 

25.  1_28.J  Ours  is  etc.  etc.;  let  him  not  be  released  from  the  fetter  of 
Mitra-and-Varuna.  Of  him  now  etc.  etc. 

26.  L29-J  Ours  is  etc.  etc. ; let  him  not  be  released  from  the  fetter  of 
king  Varuna.  Of  him  now  etc.  etc. 

27.  L30J  Ours  [is]  what  is  conquered,  ours  what  has  shot  up,  ours 
right,  ours  brilliancy,  ours  brahman,  ours  heaven,  ours  the  sacrifice,  ours 
cattle,  ours  progeny,  ours  heroes.  L3^-J  From  that  we  disportion  him 
yonder  : so-and-so,  of  such-and-such  lineage,  son  of  such-and-such  mother, 
who  is  yonder  ; L32-J  lot  him  not  be  released  from  the  fetter,  the  shackle 
of  death.  [33-J  him  now  I involve  the  splendor,  brilliancy,  breath, 
life-time ; now  I make  him  fall  downward. 

Some  of  the  mss.  read  pddvinqat  or  pdchnn^at.  [There  should  be  an  avasana-murk 
in  vs.  26  of  the  Berlin  ed.  after  the  second  circle  indicating  omission.  J 

9.  Paryaya  the  ninth. 

[catvdri  vdi  vacandni.  i,  prdjdpat^d ; 2.  mantroktabahudrvatyd ; j,  4.  sdurye.  1.  drey  anu- 
stubh  ; 3.  drey  usnih  ; j.  sdmni pankti ; 4.  parosnih.'] 

Translated:  Griffith,  ii.  208. 

1.  Ours  [is]  what  is  conquered,  ours  what  has  shot  up;  I have  with- 
stood all  fighters,  niggards. 

The  verse  is  identical  with  the  first  part  of  x.  5.  36 ; and  its  second  part,  with  vs.  2, 
is  found  in  MS.  i.  5.  3 (reading  abhy  dstham). 

2.  That  Agni  says  ; that,  too.  Soma  says  : may  Pushan  set  me  in  the 
world  of  the  well-done. 

The  two  padas  are  second  and  fourth  padas  of  a verse  in  MS.  i.  5.  3 (which  rectifies 
the  meter  by  reading  7ta  a dhdt  in  place  of  tnd  dhat : our  own  text  probably  ought  to 
read  ma,  i.e.  nid  a).  With  either  of  these  readings,  we  have  two  faultless  tristubh 
padas;  but  the  Anukr.  sanctions  only  21  syllables.  The  first  pada  is  also  found  as 
viii.  5.5  a and  xix.  24.  8 c. 

3.  We  have  gone  to  heaven  (svdr) ; to  heaven  have  we  gone  ; we  have 
united  (sam-gam)  with  the  sun’s  light ; — 

The  first  half  is  the  beginning  also  of  TS.  i.  6.  6.  In  Kau^.  6.  16,  the  verse  is  used 
in  the  parvan  ceremonies,  while  one  looks  at  the  sun  ; but  according  to  Darila,  this 
verse  with  the  next  is  to  be  so  used;  [and  his  view  is  accepted  by  SPP.  (iii.  350'^)  and 
is  supported  by  the  suspension  of  the  sense  (see  note  to  vs.  4)  J.  In  Vait.  24.  5,  it  is 
used,  together  with  a RV.  verse,  to  accompany  the  coming  up  from  the  bath  in  the 
agnistoma  ceremony.  [For  the  general  import  of  this  vs.,  see  p.  792,  ^ 2.J 

4.  In  order  to  becoming  better  (vdsjyas-).  Rich  in  good  (vdsu-)  [is]  the 
sacrifice ; good  may  I win  l^uan') ; rich  in  good  may  I be ; good  put  thou 
in  me. 


XVI.  9 


BOOK  XVI.  THE  ATHARVA-VEDA-SAMHITA. 


804 


The  first  word  seems  to  belong  in  sense  rather  to  the  preceding  verse ; [_see  note 
thereonj.  All  the  mss.  read  vanqistya,  and  the  edition  follows  them;  but  we  ought 
unquestionably  to  have  emended  to  vat'isistya.  There  is  even  probably  a play  on  words 
intended  between  vdsji  and  vafis-.  |_Yet  SPP.  reads  vanqisiya  without  note  of  variant; 
as  to  the  form,  see  Gram.  § 914  b.J  |_For  use  by  Kau^.,  see  under  vs.  3.J 

[_Here  ends  the  second  anuvdka,  with  5 paryayas  and  71  avasanarcas : but  see  the 
summations  at  p.  793  and  cf.  p.  798  and  p.  801.  The  piece  here  quoted  from  the 
Old  Anukr.  \s  pancaparydya  uttarah  : see  p.  792.  J 
|_Here  ends  the  thirty-first  prapdthaka.\ 


Book  XVII. 


[Prayer  to  the  Sun,  identified  with  Indraand  with  Vishnu.  J 

[This  is  the  fifth  book  of  the  third  grand  division  (books  xiii.- 
xviii.)  of  the  Atharvan  collection,  and  its  unity  of  subject  (as 
indicated  by  the  title,  above,  which  is  slightly  modified  from 
Whitney’s,  p.  806)  is  sufficiently  apparent.  It  is  the  only  book 
of  the  entire  collection  that  consists  of  a single  anuvaka.  At 
xix.  23.  27,  it  is  called  the  X’^isasahi  {visdsahyai  svahd : note  the 
singular  number);  and  the  Old  Anukr.,  as  noted  below  at  page 
812,  gives  it  the  same  designation.  As  was  true  of  the  preced- 
ing book  (see  page  792),  no  translation  of  this  book  has  been 
published  by  the  translators  of  single  books ; but  from  here  on 
to  the  end  of  xx.  37  we  have  the  d/idsya.] 

[The  Atharvaniya-paddhati,  in  a chapter  on  veda-vraias  (note  to  Kau?.  57.  32), 
nominates  a visdsahi-vrata ; and  the  same  vrata  is  mentioned  by  Ke^ava,  in  his  note 
to  Kaug.  42.  12,  p.  344*-*,  together  with  the  qiro-vrata,  which  latter  is  known  as  a neces- 
sary preliminary  to  the  study  of  the  “Shaveling  Upanishad”  (see  Mundaka,  iii.  2.  10). 
“ Doubtless  this  hymn  figured  prominently  in  it”  [the  visdsahi-vrata'],  says  Bloomfield, 
in  his  part  of  the  Grnndriss,  p.  95.  J 

[The  hymn  consists  of  just  30  verses : and  so  again  we  find 
the  decad-division,  — here  into  three  precise  decads.  This,  how- 
ever, is  a mechanical  division.  Structurally,  the  hymn  is  com- 
posed of  five  parts,  as  follows.] 

[Part  I.,  verses  1-5.  — This  is  a sequence  of  5 verses  of  6 padas  each  and  of  the 
scheme  8 -I-  8 ; 8 -1-  12  : 8 -t-  8 = 52.  All  5 verses  are  identical  in  the  first  5 padas,  which 
are  made  up  mostly  of  words  containing  the  roots  sah  ‘ overpower  ’ and  ji  ‘ win  by  con- 
quest’; and  they  differ  only  in  the  sixth  pada,  which  is  characterized  by  the  phrase 
‘may  I be’  {bhuydsam),  with  an  uha  which  makes  vs.  i fall  short  of  the  full  tale  of 
syllables  and  makes  an  overplus  for  vs.  5.  J 

[Part  II.,  verses  6-19.  — This  is  a sequence  of  14  verses  characterized  by  the  refrain 
‘Thine,  O V'ishnu’  {tdved  visno).  It  is  a curious  fact  that  the  mss.  do  not  separate 
this  refrain  from  the  stock  of  the  verse  by  an  avasdna-vc\2Lr]n ; and  herein  they  are  sup- 
ported by  the  Anukr.  (see  below),  which  describes  verses  [1-8;  that  is,  1-5  of  Part  I. 
and]  6-8,  10-13,  16,  18-19,  24  as  try-avasdna.  In  all  the  taved  visno  verses  (6- 

19,  and  24),  the  Bombay  ed.  follows  the  mss. : the  Berlin  ed.,  on  the  other  hand,  inserts 
an  avasdna-mzr\s.  before  the  taved;  and,  so  far  as  the  sense  and  structure  go,  it  is 
imperatively  demanded.  — All  the  vss.  of  this  part  are  of  7 padas  except  9,  14-15,  and 
17,  which  are  of  5 each,  and  except  10,  which  is  of  8.J 

805 


XVU.  I- 


BOOK  XVII.  THE  ATHARVA-VEDA-SAMHITA. 


806 


|_Part  III.,  verses  20-23.  — This  consists  of  4 bits  of  prose.  The  .verses  contain ; 
praise  and  prayer  to  the  Sun  (20-21:  ‘brilliant  art  thou;  may  I be  brilliant’);  and 
homage  to  the  Sun,  rising,  setting,  etc.  (22-23  : naf>tas').\ 

|_Part  IV.,  verses  24-26.  — These  are  3 perfectly  regular  anustubh  verses,  to  the  first  of 
which  is  added  the  anusaiiga  that  is  characteristic  of  Part  II.  The  3 verses  are  closely 
related  and  are  addressed  to  the  Sun  as  Aditya  or  Surya,  the  first  and  last  being  appro- 
priate for  use  at  sunrise,  and  the  second  for  use  at  sundown. — It  may  be  noted  that 
of  the  Pali  paritta  verses  (Jataka,  ii.  p.  33-35)  cited  in  the  introduction  to  iii.  26,  one 
set  is  used  at  sunrise  and  the  other  at  sundown. J 

|_Part  V.,  verses  27-30.  — These  (if  we  disregard  the  palpably  intrusive  brdhmana  of 
27  a)  are  4 perfectly  regular  stanzas,  of  which  all  the  padas  are  tristubh  except  30  a 
and  30  c,  which  are  jagatl  in  count  and  cadence.  We  might  call  them  paritta-vtrs^s, 
charms  for  defense  and  protection ; they  show  various  derivatives  of  the  roots  vr  and 
gup,  and  references  to  Kagyapa  (see  note  to  iv.  20.  7).J 


I.  Prayer  and  praise  to  Indra  and  the  Sun. 

[^Brahman.  — rcas  trinfat}  ddityadevatyas.  i.jagati;  1-8.  try-avasdna ; * i-4\_intend- 
ing2-£?\.  atijagati;^  6,"^,  ig.  atyasti  ; ^ 8,  ii,  ib.  atidhrti  ; g.  g-p.  (akvari ; 10-13, 

16,  18-ig,  24.  try-avasd7ia ; * jo.  8p.  dhrti ; 12.  krti ; 13.  prakrti;  14-13.  gp. 

fakvari  ; j’g.  gp.virdd  atifakvarl ; 18.  bhurig  asti  ; 24-virdd  atyasti  ; 1-8  \Jntetid- 

ing  1-3  .?J.  bp.  ; J i^~i3i  1^1  i^~i9i  ^4-  7'P-^  kakubh  ; 21.  4p.  uparistdd- 

brhatl ; 22.  ariusUibh  ; 23.  nicrd  brhati  (22-23.  yaju.n  dve  ^'P-)  > 23,  2b.  anustubh  ; 

27, 30.  jagati ; 28,  2g.  trispibhi\ 

The  Anukr.  has  some  bad  readings  and  confusions  in  its  account  of  the  book,  but 
they  do  not  concern  things  of  much  consequence.  [_So  Whitney,  in  a note  to  vs.  5, 
which  note  I have  transposed  hither.  He  had  altered  (as  often,  for  brevity)  the  order 
of  his  excerpts  from  the  Anukr. : but  I have  restored  them  in  this  case  to  the  order  of 
the  original.  Moreover,  there  are  several  trifling  items  which  he  has  omitted  or  mis- 
apprehended : and  these  I have  added  or  tried  to  set  right  without  marking  them  with 
the  usual  ell-brackets.J 

LNotes  to  the  Anukramanl-excerpts.  J ' |_The  text  begins,  visasahir  rcas  irin^at, 

which  is  taken  from  the  Old  Anukr. : see  p.  81 2. J ^|_As  to  the  structure  and  count  of 
vss.  1-5,  see  page  805,  ^ 4.J  3|_Text  reads  simply  udihiti  dve  asati  sad  atyastayah  : 
read  ity  astayah?  or,  perhaps,  ity  atyastayah?  but  see  note  to  verse  7.J  4|_The  state- 
ments concerning  the  try-avasdna  verses  are  given  in  two  instalments  and  are  entirely 
correct,  although  the  Berlin  edition  makes  them  seem  partially  incorrect : vss.  1-5  are 
7,-av.  in  both  ed’s ; 6-8  and  10-13,  16,  18-19,  24  are  3-«z'.  in  the  mss.  and  the  Bombay 
ed.  and  are  \-av.  in  the  Berlin  ed. : see  page  805,  5,  above. J s[_The  text  says  astdu 

[should  be  panca']  satpadah,  ^esah  saptapadah  : ‘ the  rest  ’ ((esdh)  are  those  that  remain 
after  taking  out  from  the  verses  thus  far  discussed  those  verses  (i-8[s],  9-10,  14-15, 
17)  the  number  of  whose  padas  has  been  already  stated:  and  the  Anukr.  therefore 
means  (after  emending  astdu  to  panca'),  ‘verses  1-5  are  of  6 padas,  while  the  rest, — 
namely  verses  [6-8,]  11-13,  '8-19,  24,  — are  of  7 padas’;  and  this  is  quite  correct.J 

6 [See  note  to  vs.  22  and  cf.  note  to  xvi.  8.  i.J 

[Partly  prose  — verses  20-23  : see  II  1,  on  this  page.J 

The  hymn,  or  anuvdka,  or  book,  occurs  (except  vss.  13,  14,  24)  also  in  Paipp.  xviii., 
following  immediately  upon  what  represents  our  xvi. 


8o7 


TRANSLATION  AND  NOTES.  BOOK  XVII. 


-xvii.  I 


A few  of  the  later  verses  (i8,  21-23)  used  in  Vait.  The  hymn  (or  the  first  verses 
of  it)  is  reckoned  to  the  salila  gana,  according  to  Kauq.  (iS.  25);  and  the  Pariqista 
[given  under  Kau9.  54.  1 1 J reckons  it  also  to  an  ayusya  gana.  It  is  used  (with  i.  30  ; 
iii.  8 ; etc.)  in  the  ceremony  of  reception  of  a Vedic  student  (Kau^.  55.  17)  ; and  (with 
iii.  31  ; iv.  13  ; etc.)  in  the  following  ceremony  for  long  life  (58.  3,  11);  and  in  the  antia- 
praqana  rite  (58.  22)  ; further,  in  a solar  eclipse  (the  whole  hymn  or  sukta : 99.  3 ; and 
Ke^ava,  in  his  note  to  100.  3,  p.  372s,  adds  it  also  for  use  in  a lunar  eclipse).  [Vss.  1-5 
are  quoted  by  the  schol.  to  Kauq.  7.  21.  As  to  the  use  of  the  hymn  in  the  visasahi- 
vrata,  see  above,  p.  805,  If  2.J 

Translated : Griffith,  ii.  209.  — Perhaps  the  Sun  is  elsewhere  variously  identified ; 
thus  at  xiii.  4.  46  (see  note)  with  Indra;  and  at  xiii.  2.  31  with  Visnu. 

1.  Indra  of  mighty  power,  overpowering,  having  overpowered,  very 
powerful,  overpowering,  power-winning  {saho-jit),  heaven-winning,  kine- 
winning,  booty-winning,  to  be  praised  {id),  by  name,  do  I call : may  I be 
long-lived. 

2.  Indra  of  mighty  power  etc.  etc.  do  I call : may  I be  dear  to  the 
gods. 

3.  Indra  of  mighty  power  etc.  etc.  do  I call : may  I be  dear  to  living 
beings  {prajd). 

4.  Indra  of  mighty  power  etc.  etc.  do  I call : may  I be  dear  to  cattle. 

5.  Indra  of  mighty  power  etc.  etc.  do  I call:  may  I be  dear  to  my 
equals  {satnand). 

Ppp.  reads  [in  the  above  5 verses  J every  time  visasahyatn ; and,  for  c-f,  s.  s.  vigva- 
jitam  svarjitam  abhijitam  vasujiiath  gojitam  samjita/h  samdhandjitam  ; tdya7h  nania 
bhiiyd  indram  dyusmdn  priyd  bhftydsatn ; in  the  repetitions,  hilya  (in  place  of  its  pre- 
vious bhuyd),  and  indra  devdnd?h  priyo  bhftydsa/n.  Here,  and  everywhere  else  in  the 
hymn,  the  comm,  insists  that  by  itidra  is  intended  the  sun,  and  not  Indra,  quoting  in 
proof  of  it  TS.  i.  7.  63 : asdii  vd  ddityd  indrah.  [For  the  structure  and  count  of  the 
vss.,  see  above,  p.  805,  If  4.J 

6.  Arise,  arise,  O sun  ; arise  upon  me  with  splendor ; both  let  my 
hater  be  subject  to  me,  and  let  not  me  be  subject  to  my  hater.  — Thine, 
O Vishnu,  are  heroisms  manifold ; do  thou  fill  us  with  cattle  of  all  forms  ; 
set  me  in  comfort  in  the  highest  firmament  {vyhman). 

Ppp.  reads  in  the  concluding  pada  of  the  refrain  svadhdydth  tio  dh- ; the  comm,  also 
has  svadhdydm.  The  mss.  commit  the  absurdity  throughout  of  setting  no  avasdna 
between  the  verse  proper  and  the  refrain ; we  have,  as  required  by  the  sense,  introduced 
it  in  our  text ; [the  matter  is  further  discussed  above,  p.  805,  ^ 5 J.  The  refrain  is,  as 
usual,  represented  in  vss.  7-18  only  by  the  word  tdva  in  the  mss.  (except  in  R.,  which 
fills  it  out  a little  further).  [With  reference  to  the  main  stock  of  the  verse,  the  comm, 
cites  most  appositely  TB.  iii.  7.  6*3,  ud  agdd  aydm  ddityd  viqvena  sdhasd  sahd  : dvisdn- 
tam  mdma  randhdyan  md  ahdth  dvisatd  radhatn,  although  it  does  not  appear  why  he 
did  not  cite  rather  our  verse  24  a-d,  below,  which  see.J 

[The  refrain  seems  to  count  as  1 1 : 12  4-  1 1 = 34  syllables  with  the  Anukr. ; but  the 
true  tristubh  cadences  [yiqvdriipdih,  viofnan)  of  its  second  and  third  padas  suggest  the 


XVll.  I- 


BOOK  XVII.  THE  ATHARVA-VEDA-SAlCiHITA. 


808 


suspicion  of  metrical  disorder  in  the  prior  part  of  each  of  those  padas.  One  is  tempted 
to  think  of  prnihi  as  an  ill-considered  modernization  of  purdhij  and  to  wish  that  ma 
(before  dhehi)  might  be  excised,  as  superfluous  in  meter  and  in  sense  and  as  making  a 
harsh  change  from  plural  {Has')  to  singular.  — The  change  from  singular  to  plural  as 
between  the  main  stock  and  the  refrain,  considering  the  looseness  of  their  connection, 
is  not  to  be  called  harsh. J 

7.  Arise,  arise,  O sun  ; arise  upon  me  with  splendor ; both  those 
whom  I see  and  those  whom  I do  not  — among  them  make  thou  favor 
for  me.  Thine,  O Vishnu  etc.  etc. 

We  should  expect  7ne  for  7nd  in  d ; and  the  comm.,  on  account  of  77id,  takes  su77iati77i 
as  an  adjective  (=  qobha7iabicddhiyukta77i)  — which  is  not  grammatically  impossible,  but 
against  all  Vedic  usage.  Verses  6 and  7,  |_if  the  main  stock  of  each  verse  be  read 
rhythmically,J  are  undoubtedly  to  be  counted  as  66  syllables,  two  less  than  a true 
atyasti  (68),  |_but  also,  on  the  other  hand,  two  more  than  a true  asti  (64)  ; but  the 
a and  the  b of  each  can  be  read  as  7 so  as  to  make  totals  of  just  64 ; see  above, 
page  806,  ^ 6,  note  3 J.  |_Concerning  the  refrain,  see  notes  to  vs.  6.J 

8.  Let  them  not  damage  thee  in  the  sea,  within  the  waters  — they 
who  approach  there  having  fetters ; quitting  imprecation,  thou  hast 
ascended  that  sky ; be  thou  then  gracious  to  us ; may  we  be  in  thy 
favor. — Thine,  O Vishnu  etc.  etc. 

Ppp.  reads  in  b pdqi7ia77t,  and  in  c 5 ruha  etd7i.  The  verse  counts  most  naturally  78 
syllables  (ii  X4:  34);  a proper  atidhrti  has  76.  Bp.  reads  in  d a -.ruksah;  D.Kp. 
and  all  SPP’s  authorities  have  a : ar-,  which  is  doubtless  the  true /a^/a-text. 

9.  Do  thou,  O Indra,  in  order  to  great  good-fortune,  protect  us  about 
with  unharmed  rays. — Thine,  O Vishnu  etc.  etc. 

The  comm,  takes  akitibhis  in  its  sense  of  ‘ night.’  Ppp-  reads  adabdhdis  pari  in  b. 

10.  Do  thou,  O Indra,  with  propitious  aids,  be  most  wealful  to  us  — 
ascending  to  the  triple  heaven  of  the  heaven  idiv),  besung  unto  soma- 
drinking, having  a dear  abode  {-dhdmafi)  unto  well-being.  — Thine,  O 
Vishnu  etc.  etc. 

Ppp.  reads  in  a t7idro  adbkiq  (f-).  The  comm,  gives  us  our  choice  between  -sthd7ia 
and  -tejas  as  meanings  of  -dhd77ia7i  in  e.  The  verse  has  two  syllables  too  many  for  a 
regular  dhrti  (72)  ; |_it  reads  properly  as  5 x 8 and  34  ; but  pada  a may  be  read  as  6J. 

11.  Thou,  O Indra,  art  all-conquering,  all-gaining  {sari'a-vid)\  much 
invoked  [art]  thou,  O Indra;  do  thou,  O Indra,  send  onward  this  well- 
invoking praise  ; be  thou  gracious  to  us ; may  wc  be  in  thy  favor.  — 
Thine,  O Vishnu  etc.  etc. 

Ppp.  reads  in  a viqvavitj  and  instead  of  our  d (=8  d)  it  has  qivdbhis  ta/iubhir  ablti 
7tas  sajasva.  The  verse  is  a true  atidhrti  by  number  of  syllables,  but  very  irregular  in 
structure  (8-1-10:13-1-11  : 34  = 76). 

12.  Unharmed  in  the  heaven  (div),  also  on  earth,  art  thou  ; they  have 
not  attained  thy  greatness  in  the  atmosphere ; increasing  with  unharmed 


8o9  translation  and  notes,  book  XVII.  -xvii.  I 

worship  {brd/iman),  do  thou  there,  O Indra,  being  in  the  heaven  {div), 
bestow  protection  {^drman)  on  us.  — Thine,  O Vishnu  etc.  etc. 

Ppp.  reads  divas  p-  in  a.  [^In  d,  all  of  SPP's  authorities  give  sdh  or  sdn  : and  W’s 
Collation  Book  notes  nothing  to  the  contrary ; butj  the  comm,  omits  the  word,  as  the 
meter  plainly  requires.  The  verse  (11  + 12;  11  + 12:  34  = 80)  is  by  number  of  syllables 
an  exact  krti. 

13.  What  body  of  thine,  O Indra,  is  in  the  waters,  what  on  the  earth, 
what  within  the  fire ; what  of  thine,  O Indra,  is  in  the  heaven-gaining 
(svarvid)  purifying  one  {pdvamana) ; with  what  body,  O Indra,  thou  didst 
permeate  (vi-dp)  the  atmosphere  — with  that  body,  O Indra,  bestow  thou 
protection  upon  us. — Thine,  O Vishnu  etc.  etc. 

In  nearly  all  our  mss.  (all  save  D.  and  R.p.m.)  vyapitha  (p.  vi°dpif/ia)  is  most 
strangely  left  unaccented,  and  the  reading  was  in  our  text  emended  to  vyapitha,  in 
accordance  with  the  invariable  accentuation  of  such  forms  in  RV.  and  AV.  elsewhere. 
But  a minority  of  SPP's  authorities  are  reported  by  him  as  accenting  vydpithd,  and  he 
accordingly  prints  vy&pithd  in  his  edition  (our  D. R.p.m.  have  the  same).  The  ‘purify- 
ing one’  is  doubtless  here  the  wind  {vdyu  : so  comm.).  The  verse  (12  + 16:12+12: 
34  = 86)  counts  two  more  syllables  than  a proper  prakrti. 

14.  Increasing  thee,  O Indra,  with  worship  {brd/iman),  the  imploring 
seers  have  sat  down  [for]  the  session  {sattrd).  — Thine,  O Vishnu  etc. 
etc. 

The  verse  (i  i + 12:34  = 57)  has  one  more  syllable  than  a regular  t^akvari.  |_Verses 
13  and  14,  as  was  noted  above,  are  wanting  in  Ppp.J 

15.  Thou  goest  about  Trita  (.^),  thou  about  the  fountain  of  a thousand 
streams,  the  heaven-gaining  council.  — Thine,  O Vishnu  etc.  etc. 

All  the  mss.,  and  hence  both  editions,  read  trtdm  in  a ; but  the  ms.  of  the  comm,  has 
tritam,  and  we  cannot  well  believe  that  the  latter  is  not  the  true  reading ; though  the 
sense  of  the  whole  verse  is  extremely  obscure.  The  comm,  explains  tritam  mysteriously, 
as  either  vistirnam  antariksam  or  meghdir  avrtam  udakam.  Vidatha,  he  says,  = yajha. 
The  verse  is  capable  of  being  read  as  56  syllables.  Ppp-  puts  it  after  our  verse  1 7. 

16.  Thou  defendest  the  four  directions;  thou  shinest  abroad  with 
brightness  {pods)  unto  the  two  firmaments  {ndbhas) ; thou  pursuest  {anu- 
st/id)  all  these  beings ; thou,  knowing,  followest  {anu-i)  the  way  of  right- 
eousness.— Thine,  O Vishnu  etc.  etc. 

The  samhita-xt\%%.  read  vidvahs  tdve  'd  between  verse  and  refrain.  The  whole 
(11  + 11:12+11:34  = 79)  reads  naturally  as  three  more  syllables  than  belong  to  an 
atidhrti. 

17.  With  five  thou  heatest  upward  {pdrdn),  with  one  hitherward; 
thou  goest  driving  off  the  imprecation  in  good  weather  {sudind). — Thine, 
O Vishnu  etc.  etc. 

The  comm,  supplies,  as  is  natural,  dldhiti  or  tnarici  ‘ ray  ’ for  the  missing  noun,  and 
explains  the  five  as  required  in  order  to  illuminate  so  many  worlds  beyond  the  sun. 


xvii.  I-  BOOK  XVII.  THE  ATHARVA-VEDA-SAMHITA.  8lO 

But  Ppp.  reads  instead  saptabhis  p-  ‘ with  seven.’  |_With  reference  to  the  rays,  Griffith 
(note  to  xi.  i.  36)  cites  Mahidhara  as  quoted  by  Eggeling  on  ^B.  i.  g.  3‘*.J  The  comm, 
has  the  bad  reading  nadhamanas  for  badh-.  We  have  to  resolve  a samdhi  in  a in 
order  to  make  58  syllables  in  the  verse. 

18.  Thou  art  Indra,  thou  great  Indra,  thou  the  world,  thou  Prajapati ; 
for  thee  the  sacrifice  is  extended ; to  thee  the  offerers  make  oblation.  — 
Thine,  O Vishnu  etc.  etc. 

Ppp.  reads  visnus  for  lokas  in  b,  and,  in  c,  yajayate  for  vi  tayate.  Our  Bp.P.M.W. 
T.R.p.m.  also  have  jay  ate  for  tayate.  To  make  the  verse  on\y  bhtirig  asti  (65  sylL), 
we  have  to  read  the  first  pada  as  seven  syllables,  though  it  easily  makes  eight.  In 
Vait.  3.  3 the  verse,  with  vi.  5.  2,  is  made  to  accompany  a sdmnayya  offering  to  Indra, 
in  the  dargapurnamasa  ceremony.  In  our  edition,  the  ih  of  tvdrh  before  lokds  is  lost 
in  printing. 

19.  In  the  non-existent  is  the  existent  made  firm;  in  the  existent  is 
being  [bhutd)  made  firm ; being  is  set  in  what  is  to  be;  what  is  to  be  is 
made  firm  in  being.  Thine,  O Vishnu  etc.  etc. 

Ppp.  combines  bhavyd  "hita?n  |_double  sandhi  after  -e  as  at  ix.  i.  14J  in  c,  and  has 
satndhitam  for  pratisthitam  in  d.  The  verse,  like  6 and  7,  lacks  two  syllables  of  a 
full  atyasti ; |_but  see  note  to  vs.  7 and  p.  806,  If  6,  note  3,  above J. 

20.  Brilliant  {gukrd)  art  thou;  shiny  art  thou;  as  thou  art  shiny  by 
the  shining  one  {bhrdjatit),  so  may  I by  the  shining  one  shine. 

The  Ppp.  text  of  this  verse  is  in  confusion.  Our  P.M.I.T.  combine  (second  time) 
bhrdjb  ‘si,  as  if  we  had  here,  as  the  first  time,  asi  (instead  of  dsi).  The  first  pada  is  the 
same  with  the  beginning  of  ii.  1 1 . 5.  MS.  iv.  9.  5 has  passages  resembling  this  verse  and 
the  next.  This  prose  bit  is  a queer  kakubh : |_the  kakubh  calls  for  8 -H  1 2 + 8 = 28  ; 
and  this  may  be  read  as  8 + 1 1 -f  gj. 

2 1.  Brightness  art  thou,  bright  art  thou;  as  thou  by  brightness  art 
bright,  so  may  I by  both  cattle  and  Brahman-splendor  be  bright  (nic). 

Our  P.M.T.  have  again  (second  time)  rocb  'si;  |_and  one  of  SPP’s  pada-mss.  has 
correspondingly  asi  without  accent  J.  The  MS.  version  is  in  some  respects  better : rucir 
asi  rucb  (or  rocyb')  'si  sd  ydthd  tvdm  rucya  rbcasa  evdm  ahdm  rucya  rocislya.  Ppp. 
also  gives  rocisiya.  |_For  rucisiya  or  roc-,  see  Gram.  § 907. J The  metrical  definition 
of  the  Anukr.  is  absurd,  the  “ verse  ” being  prose,  and  having  only  three  possible  divi- 
sions ; it  can  be  made  36  syllables  by  reading  roco  asi  either  in  a or  in  b.  It  is  used  in 
Vait.  14.  2,  in  the  agnistoma  ceremony. 

22.  To  the  rising  one  be  obeisance  ; to  the  one  coming  up  be  obeisance  ; 
to  the  arisen  one  be  obeisance  ; to  the  wide  ruler  {virdjj  be  obeisance ; 
to  the  self-ruler  {svardj)  be  obeisance ; to  the  universal  ruler  (samrdj)  be 
obeisance. 

We  should  expect,  by  the  analogy  of  the  next  verse,  udesyatd  for  uddyati.  The 
comm,  explains  the  latter  by  urdhvatn  Isad gacchate.  In  Vait.  1 1.  16,  the  verse  accom- 
panies worship  of  the  rising  sun  in  the  agnistoma  ceremony.  It  is  so  far  an  anustubh 
that  it  contains  32  syllables.  [_The  Anukr.  informs  us  that  this  verse  is  a yajus;  and 
so  of  the  next.  A similarly  isolated  bit  of  information  we  had  concerning  xvi.  8.  i a.J 


8ll  TRANSLATION  AND  NOTES.  BOOK  XVII.  -xvii.  I 

23.  To  the  setting  one  be  obeisance ; to  the  one  about  to  set  be  obei- 
sance ; to  the  one  that  has  set  be  obeisance  ; to  the  wide  ruler  be  obeisance ; 
to  the  self-ruler  be  obeisance ; to  the  universal  ruler  be  obeisance. 

In  Vait.  II.  13,  the  verse  accompanies  worship  of  the  setting  sun  in  the  agnistoma 
ceremony.  The  Anukr.  restores  both  the  elided  initial  a's  in  the  first  half-verse,  thus 
counting  35  syllables. 

24.  This  Aditya  hath  arisen,  together  with  all  ardor  {tdpas),  making 
subject  to  me  my  rivals;  and  let  me  not  be  subject  to  my  hater.  — Thine, 
O Vishnu  etc.  etc. 

We  have  repeated  here  once  more  the  refrain  of  vss.  6-19.  The  verse  is  wanting  in 
Ppp.  Padas  c,  d are  nearly  identical  with  our  6 c,  d above.  LThe  main  stock  of  the  vs., 
without  the  refrain,  corresponds  toj  RV.  i.  50.  13,  which  reads  sdhasd  in  b,  and  dvisdn- 
tam  (for  sapdinati)  in  c;  also  tnd  for  ma  ca  in  d ; |_and  it  is  also  TH.  iii.  7.  6*3,  quoted 
above  in  full  under  vs.  6,  which  reads  like  RV.,  save  that  it  has  mdma  for  mdhyam  in  c, 
and  dvisatd  for  dvisatd'm  d.  — In  the  Calcutta  ed.  of  TB.,  sdhasd  is  misprinted  mdhasd 
in  the  text,  but  is  given  aright  in  the  comm.  (p.  504),  and  aright  in  the  Poona  ed., 
p.  iios.J 

25.  O Aditya,  thou  hast  ascended  a boat  of  a hundred  oars  in  order 
to  well-being ; thou  hast  made  me  to  pass  over  the  day,  make  thou  me 
likewise  (satrd)  to  pass  over  the  night. 

The  comm,  explains  satra  by  sahdi  'va,  ahnd  saha j he  gives  also  as  admissible 
alternative  explanation  “ I have  ascended  thee  as  a boat”  etc.,  understanding  the  second 
person  to  be  used  as  a first ! Ppp.  reads,  in  fact,  d 'ruham;  and,  in  c,  altar  no  'ty. 

26.  O sun,  thou  hast  ascended  a boat  of  a hundred  oars  in  order  to 
well-being ; thou  hast  made  me  to  pass  over  the  night,  make  thou  me 
likewise  to  pass  over  the  day. 

Passages  analogous  and  in  part  accordant  with  the  two  preceding  verses  are  found 
in  MB.  ii.  5.  13,  14.  Ppp.  reads  in  a « 'riksamj  and,  in  c,  rdtrl  no  'ty. 

27.  With  Prajapati’s  worship  (brahman)  [as]  defense  am  I covered, 
with  Kagyapa’s  light  and  splendor ; long-lived,  of  finished  heroism, 
vigorous  (ivi/idyas),  having  a thousand  life-times,  well-made,  may  I go 
about. 

[Or,  to  bring  out  the  connection  between  varman  and  dvrta,  one  may  render,  ‘ with 
P’s  defense  am  I defended,’  ‘with  P’s  covering  am  I covered. ’J  It  is  plain  that  brdh- 
mand,  which  is  metrically  redundant,  has  slipped  in  here  out  of  28  a ; but  it  appears  to 
be  found  also  in  Ppp.,  as  in  the  text  of  the  comm.  The  latter  explains  vlhdyds  by 
vividhagatnanah,  sarvaird  'pratibaddhagatih ; [cf.  Bergaigne,  Rel.  Ved.  iii.  287 J. 
The  verse  (14-1-11:114-  io[or  1 1 ?]  = 46)  has  nothing  of  a jagati  character ; [but,  if 
we  excise  brahmand,  it  is  a perfectly  good  tristubh\. 

28.  Encompassed  with  worship  [as]  defense  am  I,  with  Ka9yapa’s 
light  and  splendor ; let  not  the  arrows  that  are  the  gods’  attain  me,  nor 
those  of  men,  let  loose  in  order  to  slay  {vadhdya). 


xvii.  I BOOK  XVII.  THE  ATHARVA-VEDA-SAMHITA.  8 12 

SPP.  reports  his  pada-mss.  as  reading  ja  instead  of  yah  at  end  of  c;  I have  not 
observed  the  blunder  in  ours.  All,  both  his  and  ours,  give  dva°srsta  instead  of  -tah  in  d. 
The  comm,  adds  the  visarga  in  both  words.  A part  of  the  verse  is  wanting  in  Ppp. 

29.  Guarded  by  righteousness  and  by  all  the  seasons,  guarded  by  what 
is  and  by  what  is  to  be  am  I ; let  not  evil  attain  me,  nor  death ; I inter- 
pose with  a sea  of  speech. 

That  is,  I set  my  uttered  charms  like  a sea  between  me  and  them. 

30.  Let  Agni  [as]  guardian  protect  me  all  about ; let  the  sun,  rising, 
thrust  [away]  the  fetters  of  death;  out-shining  dawns,  firm  mountains  — 
let  a thousand  breaths  abide  (d-yat)  in  me. 

Ppp.  reads  in  a gopas  pari,  transposes  padas  b and  c (corrupting  to  vicchantir,  and 
combining  tisasas  /-),  and  ends  d with  mayu  te  ramantdm y and  it  then  adds  our 
xviii.  4.  49.  The  connection  of  our  c is  obscure ; the  comm,  understands  ?nrtyupagan 
nudantam  or  else  7ndtn  antigrhna7itn ; the  former  is  possible.  |_The  verse  is  to  be 
read  as  12 -P  1 1 : 12 -f  i i.J 

|_Here  ends  the  first  and  sole  a7tuvdka,  with  i hymn  and  30  verses.  The  words 
pratha77io  '7iuvdkah  are  not  printed  here  in  either  edition,  but  are  found  in  several  of 
W’s  mss.  The  quotation  from  the  Old  Anukr.  is  ity  etat  sa7>ia7iukrd7ita77i  rcas  trih^ad 
“ visasahih."" \ 

|_Here  ends  also  the  Xh'iriy-stconA prapdthaka,\ 


Book  XVIII. 


[Funeral  verses.  J 

[Funeral  ceremonies.  — This  eighteenth  book  is  the  sixth  and 
last  book  of  the  third  grand  division  (books  xiii.-xviii.)  of  the 
Atharvan  collection,  and  shows  very  clearly  that  general  unity 
of  subject  which  is  the  distinguishing  characteristic  of  the  books 
of  that  division.  In  particular,  however,  the  verses  of  the  book  do 
not  show  an  orderliness  of  arrangement  corresponding  with  that 
unity  of  subject.  In  large  part,  the  verses  of  this  book  appear 
also  in  the  Rigveda  and  in  book  vi.  of  the  Taittirlya  Aranyaka, 
and  the  readings  of  these  two  texts  are  wont  to  agree  together 
rather  than  with  those  of  the  Atharvaveda.  As  appears  from  the 
excerpts  below,  p.  814,  the  Pancapatalikd  seems  to  have  a special 
name  for  this  book,  ‘ The  Yamas’  or  ‘ Yama-hymns.’  The  book 
has  been  translated  by  Weber  in  the  Sitzungsberichte  der  k'onig- 
licli  Prcussischen  Akadcmie  dcr  IVissenschaften  zu  Berlin  (cited 
below  as  “ vS15.”)  for  1895  and  1896.  The  bhdsya  is  not  wanting.] 

[The  funeral  ceremonies  of  the  ancient  Hindus  (like  their  nuptial  ceremonies  — see 
p.  738)  have  been  often  treated:  thus,  as  early  as  i8oi,  by  Colebrooke,  in  vol.  vii.  of 
the  Asiatic  Researches  (the  paper  is  reprinted  by  Cowell  in  his  edition  of  H.  T.  Cole- 
brooke’s  Essays,  vol.  i. : see  pages  172-206);  by  H.  H.  Wilson,  Works,  ii.  270!.; 
by  R.  Roth,  ZD  MG.  viii.  467-475  ; by  Max  Muller,  ZD  MG.  lx.,  appendix,  pages  i-lxxxii ; 
by  Monier-Williams  in  his  Religious  Thought  and  Life  in  India,  chapter  xi. ; and  by 
H.  Oldenberg,  Religion  des  Veda,  pages  570-591.  Closely  akin  in  subject  is  Whitney’s 
essay  on  The  Vedic  doctrine  of  a future  life,  reprinted  in  his  Oriental  and  Linguistic 
Studies,  i.  46-63.  — See  also  my  notes  upon  the  customs  and  ritual  of  cremation  and 
burial  (AGS.  iv.  1-6)  in  my  Sanskrit  Reader,  pages  401-405,  and  my  notes  on  RV. 
X.  18  tie..  Reader,  pages  382-386:  in  both  places  I have  given  many  pertinent  biblio- 
graphical references.  — The  sixth  prapathaka  of  the  Taittirlya  Aranyaka  is  devoted  to 
the  funeral  rites,  and  contains  much  of  the  material  of  this  book  of  the  AV.  Rajen- 
dralala  Mitra’s  analysis  of  the  prapathaka  (pages  41-48  of  the  “Contents”  prefixed  to 
his  text-edition)  may  well  be  consulted,  and  also  pages  33-58  of  his  Introduction. — 
The  most  comprehensive  treatment  of  the  subject  has  been  given  by  Dr.  W.  Caland, 
under  the  title  Die  Altindischen  Todten-  und  Bestattungsgebrduche  niit  Benutzung 
handschriftlicher  Quellen  dargestellt,  Verhandelingen  der  Koninklijke  Akademie  van 
Wetenschappen  te  Amsterdam,  Afdeeling  Letterkunde,  Deel  I.  N°  6,  Amsterdam,  1896, 
pages  xiv -f  193.J 

[Hymns  (or  anuvdkas)  i and  2 are  treated  by  Weber  (as  above)  in  the  Sitzungs- 
berichte for  1895,  pages  815-866;  and  hymns  (or  anuvdkas')  3 and  4,  in  the  Sitzungs- 
berichte for  1896,  pages  253-294.  — Weber’s  essays  give  first  a general  introduction  for 

813 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


814 


the  whole  book  (Sd.,  1895,  pages  815-819);  and  then,  for  each  anuvaka,  a special 
introduction  followed  by  a translation  with  running  comment.  Each  special  introduction 
treats  of  the  ritual  uses  of  the  anuvaka  concerned  and  of  the  provenience  of  the  various 
verses  or  groups  of  verses  which  enter  into  its  composition  and  also  of  some  general 
matters  relating  to  that  anuvaka. \ 

|_Divisions  of  the  book.  — The  material  of  this  book  is  divided  by  our  text  into  4 
anuvakas  and  this  division  coincides  with  the  division  into  4 hymns.  (Compare  the 
anuvaka-dWision  of  books  xii.  and  xiii.  and  xiv.)  A conspectus  for  book  xviii.  follows : 


Anuvakas 

I 

2 

3 

Hymns 

I 

2 

3 

Verses 

61 

60 

73 

Decad-di  vision 

5 tens  -f-  It 

6 tens 

6 tens  + 13 

4 

4 

89 

8 tens  + 9 


Of  the  “decads,”  anuvakas  i,  2,  3,  and  4 contain  respectively  6,  6,  7,  and  9.  The 
sum  is  28  “ decad  "-silktas.  These  4 anuvakas  and  28  suktas  are  recognized  by  the 
Major  Anukr.,  as  noted  below,  next  If.  The  sum  of  verses  is  283,  as  is  also  stated  by 
the  same  treatise,  if  we  disregard  an  apparent  misreading,  ibidem. \ 

|_The  Major  Anukr.  begins  its  treatment  of  the  book  thus  : o cit  sakhayam  (xviii.  i.  i) 
iti  caturanuvakam  astdvinqatisuktakam  trya^itidvigatanavatyarcam  (?  read  -dviqa- 
tarcajn')  yafnadevatya?h  traistubham  katidam  atharvd  mantroktabahudevatyatn  ca.\ 
[_That  is  to  say  : ‘ The  book  that  begins  with  0 cit  sakhayam  has  four  anuvakas  and 
twenty-eight  suktas  and  two-hundred-and-eighty-three  verses  and  is  in  tristubh  meter ; 
the  seer  is  Atharvan;  and  the  deities  are  Yama  and  many  others  mentioned  in  its 
?nantras'  \ 

|_The  Pancapatalika.  — The  excerpts  from  the  Old  Anukr.  are  given  piecemeal  at  the 
end  of  each  anuvaka  and  may  here  be  reconstructed  into  a metrical  couplet : 

ekasastiq  ca  sastiq  ca  saptatis  tryadhika  parah  : 
ekonatiavatig  cai  'va  yamesu  vihitd  rcah. 

That  is  to  say:  ‘Sixty-one;  and  sixty;  the  next  \anuvaka'\  three-over-seventy;  and 
ninety-less-one:  are  the  verses  disposed  among  the  Yama-hymns.’  These  excerpts  are 
quoted  in  part  and  verbatim  by  the  Major  Anukr. J 

[_lt  would  thus  appear  from  the  Old  Anukr.  that  the  division  into  anuvakas  is  indeed 
of  considerable  antiquity.  On  the  other  hand,  we  cannot  claim  much  intrinsic  signifi- 
cance for  the  coincident  division  into  hymns : at  all  events,  the  fact  that  a ritual  sequence 
runs  over  the  division-line  between  hymns  i and  2 (see  my  note  to  i.  49)  makes  against 
such  significance  ; and  my  suggestion  (p.  848)  as  to  a possible  misdivision  between  hymns 
3 and  4 points  the  same  way.J  [_See  p.  clx,  near  end.J 


The  whole  book  is  wanting  in  Paipp.,  although  a very  few  of 
the  verses  (namely,  1.46;  2.  13,  17;  3.56;  4.49)  are  found  here 
and  there  in  its  text.  In  the  Vait.,  which  has  no  chapter  devoted 
to  funeral  rites,  only  fifteen  scattered  passages  j_covering  about 
a score  of  versesj  are  used ; but  in  the  Kau9.,  most  of  the  verses 
from  1.40  on  to  the  end  of  the  book  are  quoted,  solely  in  the 
chapter  [adhydya  xi.:  sections  or  kandikds  80-89)  which  deals 
with  funeral  rites  and  rites  to  the  Fathers  or  Manes.  |_See  p.  1016.J 


8i5  translation  and  notes,  book  XVIII.  -xviii.  I 

I.  LFuneral  verses. J 

\^Atharvan.  — ekasasti.  yamadevatyam  mantroktabahudtvatyam  ca  (41-4J.  sarasvatidevatyds ; 
40.  rdudri ; 44-46.  mantroktapitrdivatyds  ; yi,  yz.  pitrye).  trdistubham  : 8,  ly.  drsi 

pahkti  ; 14,  4q,  yo.  bhurij ; i8-zo,  zi-zj.  jagatl ; yj,  y8.  parosnih  ; y6,yj,6i.  anustubh  ; 
yg.  purdbrhati.'\ 

LOnly  one  verse  (46)  is  found  in  Paipp.,  and  that  in  book  ii.  Only  four  siitras  of 
the  Vait.  cite  verses  from  this  hymn,  and  those  verses  are  44-46,  51,  and  55.  In  the 
Kaug.,  as  already  noted  by  Whitney,  p.  814.  nearly  all  the  verses  from  1.40  to  the  end 
of  the  book  have  their  uses  in  the  ritual.  That  Parts  I.  and  II.  and  III.  of  the  hymn 
as  divided  below  are  utterly  impertinent  to  the  proper  subject  of  the  book  and  there- 
fore without  ritual  application,  is  a fact  on  which  Weber,  Sb.  1895,  p.  819,  has  already 
animadverted. J 

|_A  clear  synoptic  statement  of  the  provenience  of  the  different  groups  of  verses,  or 
of  the  single  verses,  that  enter  into  the  composition  of  this  hymn  appears  so  desirable 
for  the  critical  study  thereof,  that  I subjoin  the  following : 

Part  I.,  verses  1-16.  — This  is  the  hymn  of  Yama  and  Yarn!,  RV.  x.  10,  of  14  vss.,  but 
covering  16  in  our  text  by  reason  of  the  strange  insertion  of  RV.  i.  84.  16  between 
the  RV.  vss.  5 and  6 (our  5 and  7)  and  the  expansion  of  the  RV.  vs.  12  to  two  (our 
13  and  14).  — See  Weber,  Sb.  1895,  p.  819. 

Part  II.,  verses  17-26.  — This  is  the  Agni-hymn,  RV.  x.  1 1,  of  9 vss.  The  order  of  the 
last  two  is  inverted,  and  to  the  whole  part  is  prefixed  a vs.  (our  17)  not  found  in 
other  texts.  — See  Weber,  Sb.  1895,  p.  828. 

Part  III.,  verses  27-36.  — This  is  the  Agni-hymn,  RV'.  x.  12,  of  9 vss.,  with  the  order  of 
vss.  3 and  4 inverted  and  with  its  last  vs.,  9,  which  we  had  above  as  our  vs.  25,  not 
repeated.  To  the  whole  is  prefixed  (as  our  27,  28)  a repetition  of  the  Agni-vss., 
AV.  vii.  82.  4,  5 ; perhaps  vs.  5 (our  28  : of  which  all  four  padas  begin  w'xih prdti') 
is  put  here  as  a parallel  to  our  29  (on  account  of  its  pratydn')  ; in  that  case,  vs.  4 
(our  27)  might  be  regarded  as  a mere  variation  of  vs.  5,  with  dnn  four  times  for 
prdti,  etc.  — See  W'eber,  Sb.  1895,  p.  830. 

Part  IV.,  verses  37,  38.  — To  Indra,  RV'.  viii.  24.  i,  2.  See  Weber,  l.c.,  p.  819  n. 

Part  V.,  verse  39.  — Corresponds  to  RV.  x.  3 1 . 9. 

Part  VI.,  verse  40.  — Here  begin  the  vss.  used  in  the  ritual.  — To  Rudra,  RV.  ii.  33. 1 1. 
Part  VII.,  verses  41-43.  — To  Sarasvati  with  the  Fathers,  RV.  x.  17.  7-9. 

Part  VIII.,  verses  44-46.  — To  the  Fathers,  R\^.  x.  15.  i,  3,  2. 

Part  IX.,  verse  47.  — To  the  Fathers,  RV'.  x.  14.  3. 

Part  X.,  verse  48.  — To  Soma,  RV'.  vi.  47.  i. 

Part  XL,  verses  49,  50.  — To  Yama,  RV'.  x.  14.  i,  2. 

Part  XII.,  verses  51,  52.  — To  the  Fathers,  RV.  x.  15.4,  6. 

Part  XIII.,  verse  53. — Tvastd  duhitre  etc.,  RV.  x.  17.  i. 

Part  XIV.  a,  verse  54.  — To  the  dead  man,  RV.  x.  14.  7. 

Part  XIV.  b,  verse  55.  — Averruncatio,  RV.  x.  14.  9. 

Part  XV.,  verses  56,  57.  — Fire-kindling,  RV.  x.  16.  12  and  variation. 

Part  XVI.,  verses  58-60.  — To  Yama  and  the  Fathers,  RV.  x.  14.  6,  5,  4. 

Part  XVII.,  verse  61.  — To  the  Fathers  (?),  SV'.  i.  92. J 

|_It  thus  appears  that  every  verse  of  our  hymn  has  its  correspondent  in  the  RV.  save 
four  (or  five,  if  one  wishes  to  count  vs.  57)  : to  wit,  vs.  17,  which  is  not  found  to  my 
knowledge  in  any  other  text ; vss.  27,  28,  repeated  from  AV.  vii.  (see  above)  ; and  vs.  61, 
found  in  SV.J 


8i6 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 

Translated;  as  AV.  hymn,  by  Weber,  as  already  noted,  S3.  1895,  pages  825-842; 
Griffith,  ii.  215.  — Translated,  furthermore,  in  so  far  as  it  corresponds  to  RV.  material 
(see  above),  by  the  RV.  translators,  Wilson,  Ludwig,  Grassmann;  8 of  the  14  verses 
47  to  60  are  from  RV.  x.  14,  which  has  been  translated  by  Geldner,  Siebenzig  Lieder 
des  Rigveda,  p.  146.  In  particular.  Part  I.  (RV.  x.  10),  “ Yama  and  Yarn!,”  has  been 
rendered  by  Muir,  v.  288-291  ; Geldner,  l.c.,  p.  142;  Ludwig,  in  his  Rigveda,  vol.  ii., 
no.  989,  with  comment  in  vol.  v.,  p.  510.  With  reference  to  this  same  Part  L,  J.  Ehni, 
Die  urspriingliche  Gottheit  des  vedische7i  Yajua,  Leipzig,  1896,  pages  1 39-1 41,  may 
be  consulted.  Most  important  is  Geldner’s  article  in  the  Gurupujakaumudl,  pages  19- 
22,  in  which  he  subjects  his  older  views  concerning  RV.  x.  10  to  a critical  revision  in 
the  light  of  Sayana’s  interpretation. 

1.  Unto  a friend  would  I turn  with  friendship;  having  gone  through 
much  ocean,  may  the  pious  one  take  a grandson  of  [his]  father,  consider- 
ing further  onward  upon  the  earth  {ksdni). 

That  is,  ‘ making  thoughtful  provision  for  the  future.’  The  verse  is,  without  variant, 
RV.  X.  10.  I.  Our  Bs.E.  have  purti  in  sathhila.  The  verse  is  also  SV.  i.  340,  which 
has  a considerably  different  text : for  a,  a tva  sakhdyah  sakhya  vavrtyus ; in  b,  artiavah 
jagamydh ; for  d,  asmin  ksAye  pratarath  dtdydnah.  The  comm,  takes  vavrtyd/u  as 
of  causative  value,  = variaydtni  : didhydnas  he  explains  first  (as  if  it  were  didydnas) 
by  dipyamdnas,  ‘ becoming  illustrious  over  the  whole  earth  ’ ; but  also,  alternatively,  by 
“thinking  [upon  a means  of  impregnating  me].”  — The  word  sakhya  he  takes  as  instr. 
of  sakhyd  ‘friendship’  [_so  Lanman,  Nou>i-I>t/lection,  ] ROS.  n.  and  renders  by 

sakhitvena ; but  also  alternatively  as  instr.  of  sakhi,  ‘by  means  of  a female  friend,’  a 
go-between  ! 

|_An  oxytone  feminine  stem  sakhi  corresponding  (cf.  JAOS.  x.  368)  to  a barytone 
masculine  sdkhi  should  accent  its  instr.  sakhya  (JAOS.  x.  368,  top,  381),  not  sakhya. \ 
[_Aufrecht,  Fesigruss  an  Bohtlingk,  1888,  page  i,  took  sakhya  as  a dative  of  sakhyd; 
and  Pischel,  Ved.  Stud.  i.  65  (title-page  dated  1889),  made  a cogent  and  interesting  argu- 
ment against  my  view  and  came  (independently,  without  doubt)  to  the  same  conclusion 
as  Aufrecht.  — For  Geldner’s  interpretation  of  the  whole  verse,  see  Gurupujdkaumudi, 
p.  1 9-20. J 

2.  Thy  friend  wants  {va^  not  that  friendship  of  thine,  that  she  of  like 
sign  should  become  of  diverse  form  ; the  sons  of  the  great  Asura,  heroes, 
sustainers  of  the  sky  (div),  look  widely  about. 

That  is,  Varuna’s  spies  are  on  the  watch  against  such  unpermitted  acts.  Our  Bp.Bs. 
read  in  b sdlaksmyd.  The  comm,  understands  salakpnd  as  ekodaratvalaksanam  yasydh 
‘ marked  as  from  the  same  womb,’  and  viptrupd  as  “ changing  from  sister  to  wife.” 
The  same  expression  occurs  below  in  i.  34,  and  variations  of  it  in  TS.  i.  3.  lo'  (quoted 
further  at  vi.  3.  1 1 *)  and  MS.  i.  2.  17  (a  passage  corresponding  to,  but  different  from, 
that  in  TS.)  ; also  VS.  vi.  20  b (do.).  It  seems  to  have  a kind  of  proverbial  currency, 
as  applied  to  things  that  change  from  one  character  to  another.  The  comm,  renders 
pari  khyan  hy  pari  vadanti  or  nirdkarisyanti.  The  verse  is  RV.  x.  10.  2. 

3.  Truly  those  immortals  want  that  — posterity  Q tyajds)  of  the  one 
mortal ; may  thy  mind  be  set  in  our  mind ; mayest  thou  enter  [as]  hus- 
band a wife’s  body. 


8i7 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  I 

The  verse  shows  no  variant  from  RV.  x.  10.3.  Bs.E.  read  in  d tanvatn.  The 
comm,  explains  tjajdsam  by  iyagam,  garbhan  ttirgamanam,  utpattim.  [Cf.  Weber, 
Sb.,  p.  824.J 

4.  What  we  (pi.)  did  not  do  formerly,  why  [do  that]  now } speaking 

righteousness,  should  we  prate  unrighteousness  ? The  Gandharva  in  the 
waters  and  the  watery  woman  — that  is  our  (du.)  union  (/idblii), 

that  our  [du.J  highest  relation  {Jdmt). 

RV'^.  X.  10.  4 reads  rta  in  b,  and  sa  no  n-  in  d,  but  ndu  at  the  end.  LThe  inconcinnity 
of  number  as  between  uo  and  tiatt  tempts  one  to  think  that  here  at  least  the  text  of  the 
AV.  has  scored  a point  against  that  of  the  RV.J  Anrta  seems  to  be  used  here,  as 
hardly  elsewhere,  in  the  directly  opposed  sense  to  rtd.  The  comm,  explains  rapema 
by  spastam  briimah.  |_Cf.  Weber,  Sb.,  p.  825. J 

5.  Verily,  the  generator  made  us  (du.)  in  the  womb  man  and  spouse  — 
god  Tvashtar,  Savitar  of  all  forms;  none  overthrow  {p7'a-mi)  his  ordi- 
nances {vratd) ; earth  knows  us  |_twoJ  as  such,  also  heaven. 

RV.  X.  10.  5 has  no  variants.  The  treatment  of  prthivi  in  d as  pragrhya  is  noticed 
in  Prat.  iii.  34  c.  [Presumably,  W’s  literal  version  of  d would  be  ‘ earth  is  cognizant  of 
that  [fact]  of  us  two,  also  heaven. ’J 

6.  Who  yokes  to  the  pole  today  the  kine  of  righteousness,  the  diligent, 
the  bright,  the  slow  to  wrath  Q dtirkpidyii),  that  have  arrows  in  the 
mouth,  that  shoot  at  the  heart,  amiable  ones  whoso  shall  prosper  their 
burden,  he  shall  live. 

This  strangely  intruded  verse  [cf.  Weber,  Sb.  1895,  p.  819  n.J  is  RV.  i.  84.  16  (also 
found  in  TS.  iv.  2.  ii3;  MS.  iii.  16.  4),  without  variant  [save  that  TS.  accents  diir- 
hrndyiinj.  SV.  has  it  at  i.  341  (next  after  our  verse  i),  with  the  bad  variants  asdnn 
esdm  apsuvdhah  in  c.  [Cf.  Aufrecht’s  Rigveda^,  vol.  i.,  preface,  p.  xliv.J  The  comm, 
understands  bhrtydm  rnddhat  in  d as  here  translated ; also  durhrndyun  [alternatively] 
in  b. 

7.  Who  knows  of  that  first  day  who  saw  it  ? who  shall  proclaim  it 
here  Great  is  the  ordinance  {dhdman)  of  Mitra,  of  Varuna;  why, 
O lustful  one,  wilt  thou  speak  to  men  with  deceit  (Jvici)} 

RV'.  x.  10.  6 has  no  variants.  The  comm,  blunderingly  attributes  the  verse  to  Yarn! ; 
he  also  takes  vicyd  [p.  vicyd\  as  for  vicyds,  an  adj.  meaning  vividham  ancanto  gac- 
chantah  samcarantah,  and  qualifying  nfn,  which  is  used  as  nominative,  = nards ! 
[See  Geldner,  Gurupujdkau^tudt,  p.  2 1-22. J 

8.  Desire  of  Yama  hath  come  unto  me  YamI,  in  order  to  lying 
together  in  the  same  lair  {yoni) ; I would  fain  yield  (rzV)  my  body,  as 
wife  to  husband ; may  we  whirl  off,  like  tw'o  chariot  wheels. 

That  is,  probably,  like  the  wheels  of  two  chariots  interlocked  with  each  other  in  battle. 
RV'.  X.  I o.  7 has  no  variants  from  our  text.  The  comm,  makes  vl  vrheva  mean  samqlesam 
karavdva,  adding  itaretarayoh  samqleso  vivarhd ; and  his  first  explanation  of  rathyd 
is  as  = rathyayd  ‘on  the  carriage  road’ ! Our  P.M.I.  accent  vrhiva.  The  metrical 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA.  8l8 

definition  of  the  Anukr.  as  paiikti  is  very  strange,  though  the  verse  can  be  reduced  to 
40  syllables  by  refusing  to  make  ordinary  resolutions. 

9.  They  stand  not,  they  wink  not,  those  spies  of  the  gods  who  go 
about  here  ; with  another  than  me,  O lustful  one,  go  quickly ; with  him 
whirl  off  like  two  chariot  wheels. 

The  verse  is  RV.  x.  10.  8,  without  variant.  The  comm,  reads  eke  at  end  of  a ; he 
explains  tuyam  in  c by  turnam,  and  supplies  ramasva  ; ‘ hasten  to  enjoy  thyself.’ 

10.  By  nights,  by  days  one  may  pay  reverence  {dagasy)  to  him;  the 
sun’s  eye  may  open  tm  mimiydt)  for  a moment ; with  heaven,  with  earth 
paired,  of  near  connection;  — Yarn!  must  bear  the  unbrotherly  (djdmi) 
[conduct]  of  Yama. 

RV.  X.  10.  9 differs  from  our  text  only  by  reading  in  d bibhryat ; and  this  reading 
the  translation  implies,  vivrhdt  seeming  unexplainable  save  as  a corruption,  suggested 
by  the  forms  of  vi-vrh  in  the  two  preceding  verses.  The  connection  of  the  verse  is 
very  loose,  and  the  sense  of  b especially  doubtful.  One  is  tempted  to  emend  to  mimil- 
ydt ; but  a mimiydt  is  found  in  TB.  iii.  6.  13  |_2d/rawaJ,  explained  by  its  commentary 
as  meaning  dgafya  praviqeyuh.  Our  comm,  explains  tin  as  urdhvam  gacchet  (the 
RV.  comm,  as  ud  etu).  Our  comm,  further  reads  at  the  end  ajdmis,  and  understands 
it  of  Yaml.  The  adjectives  in  c are  dual ; the  comm,  supplies  “earth  with  heaven  and 
heaven  with  earth.”  |_Cf.  Weber,  Sb.,  p.  823. J 

11.  Verily  there  shall  come  those  later  ages  {yugd)  in  which  next  of 
kin  [jdmi)  shall  do  what  is  unkinly  \ djdmi].  Put  thine  arm  underneath 
a hero  (yrsabhd) ; seek,  O fortunate  one,  another  husband  than  me. 

The  verse  is,  without  variant,  RV.  x.  10.  10.  Upa  barbrhi  in  c means  ‘make  an 
upabdrhana  (cushion,  pillow)  of.’  Our  comm,  regards  the  anomalous  barbrhi  \_Gram. 
§ loi  I aj  as  barbr  + hi,  -br-  being  for  -brh-  by  Vedic  license. 

12.  What  should  brother  be  when  there  is  no  protector.!*  or  what  sis- 
ter, when  destruction  impends  (ni-gam)?  Impelled  by  desire,  I prate 
thus  much  ; mingle  thou  thy  body  with  my  body. 

The  first  half-verse  apparently  means  that  the  matter  of  near  kindred  is  overborne 
in  importance  by  the  consideration  of  her  loneliness  and  of  the  necessity  for  continuing 
their  race.  The  verse  agrees  throughout  with  RV.  x.  10.  1 1.  The  comm,  renders  -mtitd 
in  c by  murchitd. 

13.  I am  not  thy  protector  here,  O Yarn! ; I may  not  mingle  my 
body  with  thy  body;  with  another  than  me  do  thou  prepare  enjoyments; 
thy  brother  wants  not  that,  O fortunate  one. 

All  our  mss.  save  Op.K.  accent ydmi  in  a;  SPP.  reports  only  one  of  his  as  doing  so. 
RV.  X.  10.  12  is  in  our  text  expanded  into  two  verses,  its  second  half  being  our  c,  d, 
without  variant.  The  comm,  reads  nunam  for  tanum  in  b;  he  explains  ndthdm  in  a 
by  abh  im  a td  r thus  a mpd  da  has. 

14.  Verily,  I may  not  mingle  my  body  with  thy  body;  they  call  him 
wicked  {pdpd)  who  should  approach  his  sister.  That  is  not  consonant 


8i9 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  I 

asamydt)  with  my  mind  [and]  heart,  that  I,  a brother,  should  lie  in  a 
sister’s  bed  {^dyana). 

The  first  half-verse  |_cf.  vs.  13  J is  RVL  x.  10.  12  a,  b,  which  latter,  however,  reads  in 
a te  tanva  tanvam  sAm.  All  the  mss.  leave  <^ayiya  at  the  end  unaccented,  and  both 
editions  read  accordingly ; we  ought  in  ours  to  have  made  the  necessary  emendation  to 
qdylya.  The  mss.  vary  in  c between  dsawyat,  asawydt,  dsatnydt,  and  asamyat ; SPP. 
gives  in  his  text  dsamyat,  which  is  better  than  our  asamydt j the  pada-X&'x.i  divides 
asa/noyai.  The  comm,  reads  instead  asuth  yat,  and  supplies  a verb,  apaharet,  to 
govern  asum. 

15.  A weakling  {Hatd),  alas,  art  thou,  O Yama;  we  have  not  found 
mind  and  heart  thine ; verily,  another  woman  shall  embrace  thee,  as  a 
girth  a harnessed  [horse],  as  a twining  plant  (libnjd)  a tree. 

RV.  X.  10.  13  varies  from  this  only  by  reading  (as  also  our  Bp.)  in  d svajdte.  The 
translation  given  of  kaksyi  'va  yuktdm  agrees  with  the  comm,  (also  the  comm,  to  RV.), 
which  renders  yuktam  by  svasa/nbaddhatn  a^vam.  Pada  b evidently  alludes  to  14  c, 
where  Yama  talks  of  his  mind  and  heart.  If  batds  is  a genuine  word  (the  metrical  dis- 
array intimates  corruption),  it  looks  like  being  the  noun  of  which  the  common  exclama- 
tion bata  is  by  origin  the  vocative.  The  RV.  Anukr.  takes  no  notice  of  the  defective 
meter ; ours  requires  the  verse  to  be  read  as  only  40  syllables,  which  is  possible 
(10-1-9:10-1-11=  40)  ; |_c  and  d are  good  tristubh  padas  and  b has  a tristubh  cadencej. 

16.  Another  man,  truly,  O YamT,  another  man  shall  embrace  thee,  as 
a twining  plant  a tree ; either  do  thou  seek  his  mind  or  he  thine ; then 
make  for  thyself  very  excellent  concord  (saitivid). 

RV.  X.  10.  14  has  for  a the  much  better  version  any  Am  ft  sft  tvdm  yamy  anyd  u tvam, 
and  in  b again  svajdte.  Our  D.,  and  a single  ms.  of  SPP’s  (with  the  comm.),  also  have 
any  am  |_at  the  beginning  J,  and  SPP.  accordingly  admits  any  dm  into  his  text,  in  spite 
of  the  absence  of  tvdm.  But  the  comment  on  the  Prat,  three  times  (under  ii.  97; 
iii.  4 ; iv.  98)  reads  anya  ft  stt,  and  it  cannot  well  be  questioned  that  this  is  the  true 
text  of  our  AV.  Our  P.M.E.  accent  again  ydmt.  The  Anukr.  takes  no  notice  of  the 
lacking  syllable  in  a ; [_perhaps  it  balances  c against  aj. 

17.  Three  meters  the  poets  extended  (}vi-yat) — the  many-formed 
one,  the  admirable,  the  all-beholding;  waters,  winds,  herbs  — these  are 
set  (drpita)  in  one  being  (bJmvand). 

The  verse  is  extremely  obscure,  in  meaning  and  in  connection.  The  mss.  vary  much 
as  regards  the  accent  of  pttritrfipam  j two  of  ours  (O.D.)  and  several  of  SPP’s  accent 
-nip-,  which,  as  it  is  found  in  other  texts,  the  latter  has  very  properly  admitted  in  his 
edition.  The  comm,  renders  vi  yetire  by  yatnath  krtavantah.  The  Anukr.  takes  no 
notice  of  the  irregularity  of  the  meter.  |_Concerning  praksipta-v^x's,^,  “ glossenartige 
Parallelstelle,”  see  Weber,  Sb.  1895,  p.  819  note,  and  p.  828. J 

18.  The  bull  yieldeth  {duh)  milks  for  the  bull  with  the  milking  of  the 
sky  {div),  he  the  unharmable  son  (jtyahvd)  of  Aditi ; everything  knoweth 
he,  like  Varuna,  by  thought  {dhi) ; he,  sharing  the  sacrifice  {yajhiyd),  sac- 
rificeth  to  the  seasons  that  share  the  sacrifice. 


820 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 

The  verse  is  RV.  x.  .11.  i,  whose  only  variant  is  yajatu  for  -ti  in  d.  The  comm, 
explains  vfsd  as  Agni,  and  vfpie  as  the  sacrificer,  dohasa  as  = dohanasadhanena  yajnd- 
dina,  yahvds  as  mahan  and  qualifying  vrsd  together  with  ddabhyas,  while  ddites  means 
“ indivisible  ” and  qualifies  divds,  which  is  ablative : the  general  sense  being  that  the 
god  procures  rain  for  his  worshiper.  His  understanding  of  c agrees  with  the  translation 
given  above.  Compare  Pischel’s  version  of  the  verse  and  general  explanation  of  the 
RV.  hymn  in  Ved.  Stud.  i.  1 83  ff. ; his  exposition  is  excessively  ingenious  and  extremely 
unsatisfactory. 

19.  Prateth  the  GandharvI  and  tvatery  woman  ; in  the  noise  of  the 
noisy  one  {nadd)  let  [her]  protect  our  mind ; let  Aditi  set  us  in  the 
midst  of  what  is  desired  (}istd)',  our  oldest  brother  shall  first  speak  out. 

RV.  X.  II.  2 has  for  sole  variant  me  for  nas  in  b.  The  comm,  to  the  first  half-verse 
appears  to  be  defective ; but  it  certainly  understands  the  goddesses  Bharat!  and  Saras- 
vatl  to  be  intended  in  a;  istasya  is  phalasya  ox yagasya ; the  “brother”  is  Agni. 

|_Pischel  discusses  the  RV.  verse  at  Ved.  Stud.  i.  183.J 

20.  She  now,  the  excellent,  rich  in  food,  full  of  glory  — the  dawn  hath 
shone  for  man  {mdnu),  full  of  light  (svdr-) ; since  they  have  generated  for 
the  council  [as]  hotr  Agni,  the  eager  one,  after  the  will  (krdtn)  of  the 
eager  ones. 

This  is  RV.  x.  ii.  3,  without  variant.  The  comm,  renders  ksitmdti  in  a by  mantra- 
riipaqabdavati,  and  viddthaya  (of  course)  \>y  yajhdy a,  and  understands  dnu  krdtum 
as  “ for  each  several  ceremony.” 

21.  Then  that  mighty  (vibhu)  conspicuous  drop  did  the  bird,  the  lively 
falcon,  bring  at  the  sacrifice ; if  the  Aryan  tribes  {vi^)  choose  the  won- 
drous one,  Agni,  [as]  hotr,  then  prayer  (dhi)  was  born. 

RV.  X.  1 1.  4 differs  only  by  reading  inids  in  b.  The  comm,  makes  a couple  of  refer- 
ences, to  TB.  iii.  2.  I'  and  TS.  vi.  i.6‘,  where  the  legends  of  the  bringing  of  soma 
from  heaven  by  the  falcon  are  given.  Prat.  iii.  25  notes  the  short  final  of  ddha  in  a 
and  d. 

22.  Ever  art  thou  pleasant  {ranvd),  as  pastures  to  him  that  enjoys 
{pus)  them,  being,  O Agni,  well  sacrificed  to  with  the  offerings  of  man 
{nidniis) ; or  when,  active,  praiseworthy,  having  won  the  strength  (vdja) 
of  the  inspired  one  (yipra),  thou  approachest  with  very  many. 

RV.  X.  1 1.  5 differs  only  by  reading  ukthydm  at  end  of  c.  The  construction  and 
meaning  of  the  second  half-verse  are  difficult  and  obscure.  The  comm,  explains  fafrt- 
mdnas  by  ^ansan  yajamanam  praf^ansan  (similarly  the  comm,  to  RV.)  ; and  bhuribhts 
as  “accompanied  by  many  desires  or  else  by  many  gods”  (RV.  comm,  only  the  latter). 

23.  Send  thou  up  the  (two)  fathers,  [as]  a lover,  unto  enjoyment 
(bhdgd).  The  welcome  one  (haryaid)  desires  to  sacrifice  ; he  sends  from 
the  heart ; the  bearer  (vd/im)  speaks  out  ; the  merry  one  (? tnnh/id)  docs 
a good  work  ; the  Asura  shows  might  {tavisy) ; he  trembles  with  purpose 


821 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


— XVlll.  I 


The  verse  is  RV.  x.  1 1. 6,  without  variant.  It  is  extremely  obscure,  and  the  general 
sense,  as  well  as  the  meaning  of  several  words,  is  in  a high  degree  doubtful ; the  trans- 
lation given  is  no  more  than  mechanical.  |_Cf.  Weber,  p.  829. J The  ‘two  fathers’ 
(parents)  are  declared  by  the  comm.,  probably  rightly,  to  be  heaven  and  earth  ; jaras 
is  explained  as  adityas,  and  d as  = iva.  Or,  alternatively,  is  “ praiser,”  coming 

from  jara  “ praise,”  and  to  a is  to  be  supplied  hvayati.  The  isyati  is  made  = icchati ; 
x'ahni  is  Agni ; makhas  is  makhasddhano  manhanlyo  va ; tavisyate  is  vardhisyate. 
All  this  is  of  interest  only  as  showing  that  no  help  is  to  be  obtained  from  the  native 
exegetes. 

24.  Whatever  mortal  hath  seen  thy  favor,  O Agni,  son  of  power,  he 
is  renowned  exceedingly ; acquiring  {dhd)  food  {ts),  borne  by  horses,  he, 
lightful,  vigorous,  passes  {'id-bhfis)  the  days  {dh<). 

RV.  X.  II.  7 reads  in  a dksat,  of  which  our  dkhyat  is  doubtless  only  a corruption. 
Our  Bp.  and  one  of  SPP’s  authorities  have  aksat.  The  comm,  renders  a bhiisati  by 
abha7>ati;  (^he  adds  alternatively : bhiisati  = bubhusati,  dyuman  . . . bhavitum  icchati 
In  b he  reads  abhi  instead  of  ati. 

25.  Hear  us,  O Agni,  in  thy  seat,  thy  station  ; harness  the  speedy 
chariot  of  the  immortal  (amrtd) ; bring  to  us  the  two  firmaments  {rodasi), 
parents  of  the  gods ; be  thou  of  the  gods  never  {mdkis)  away ; mayest 
thou  be  here. 

The  verse  is  RV.  x.  1 1. 9 (and  12.  9),  without  variant.  The  comm,  comfortably  sup- 
plies samghe  in  d to  govern  the  genitive  devanam.  Then,  as  alternative  explanation, 
he  understands  bhiis  and  syds  as  third  persons,  and  mdkis  as  “no  one.” 

26.  That,  O Agni,  this  meeting  may  take  place  (b/ifi),  divine,  among 
the  gods,  worshipful,  thou  reverend  one,  and  that  thou  mayest  share 
out  treasures,  O self-ruling  one,  do  thou  enjoy  here  our  portion  filled 
with  good  things. 

The  verse  is,  without  variant,  RV.  x.  ii.  8 (also  found  in  MS.  iv.  14.  15). 

27.  Agni  hath  looked  after  the  apex  of  the  dawns,  after  the  days,  [he] 
first,  Jatavedas ; a sun,  after  the  dawns,  after  the  rays  ; after  heaven-and- 
earth  he  entered. 

28.  Agni  hath  looked  forth  to  meet  the  apex  of  the  dawns,  to  meet 
the  days,  [he]  first,  Jatavedas,  and  to  meet  the  rays  of  the  sun  in  many 
places;  to  meet  heaven-and'-earth  he  stretched  out. 

These  two  verses  we  had  above  as  vii.  82.  4,  5.  They  are  here  again  written  out  in 
full  by  two  of  our  mss.  (O.R.).  |_Cf.  my  introduction,  above,  p.  815.J 

29.  Heaven  and  earth,  first  by  right,  truth-speaking,  are  within  hear- 
ing, when  the  god,  making  mortals  to  sacrifice,  sits  as  hotr,  going  to 
meet  his  own  being  (dsii). 

The  verse  is  RV.  x.  12.  i,  without  variant.  Some  of  our  mss.  (Bp.Bs.Op.)  read 
abhisrdvi  in  b.  The  comm,  explains  the  word  by  stotuh  qravanayogye. 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAKIHITA.  822 

30.  A god,  encompassing  the  gods  with  right,  carry  thou  first  our 
offering,  understanding  [it] ; smoke-bannered  by  the  fuel,  light-beaming, 
a pleasant,  constant  hotr,  skilled' sacrificer  with  speech. 

The  verse  is  RV.  x.  12.  2,  without  variant.  The  majority  of  SPP’s  mss.,  with  one 
of  ours  (Op.),  read  bharclko  in  c.  Neither  our  Anukr.  nor  that  of  the  RV.  notes  the 
deficiency  of  a syllable  in  a. 

31.  I praise  (arc)  your  (du.)  work  unto  increase,  ye  ghee-surfaced 
ones;  O heaven-and-earth,  hear  me,  ye  two  firmaments  (rodasi)  \ when 
days,  O gods,  went  to  the  other  life  (dsnnlti),  let  the  two  parents  {pitdrd) 
sharpen  us  here  with  honey. 

The  rendering  is  only  mechanical,  the  obscurity  of  the  verse  being  unresolved.  It  is 
RV.  X.  12.  4,  which,  however,  reads  for  c dhd  ydd  dyavd  'sunitim  dyan.  Our  mss.  and 
the  authorities  of  SPP.  vary  in  c between  devas,  devds,  and  devds ; SPP.  reads  devas, 
with  Lat  leastj  two  of  his ; our  devds  is  not  defensible  ; the  translation  implies  devds. 
The  comm,  makes  the  word  the  subject  of  ayan,  taking  dhd  (p.  dhd)  as  for  ahahsu ; 
he  explains  devds  by  stotdras  or  rtvijas.  Our  Bp.  is  the  only  pada-m%.  that  reads 
(with  the  . pada)  dpah  in  a;  the  others  have  apah ; but,  as  the  comm,  gives  the 
former,  SPP.  adopts  it  in  his  text.  A majority  of  SPP’s  mss.  accent  ghrtdsnu,  but 
only  one  of  ours  (O.)  does  so. 

32.  If  the  god’s  immortality  {amrta)  is  easy  to  appropriate  for  the 
cow,  thence  those  who  are  born  maintain  themselves  on  the  broad 
[earth] ; all  the  gods  go  after  that  sacrificial  formula  of  thine,  when  the 
hind  yields  (duh)  the  ghee,  heavenly  liquor  (ydr). 

The  verse  is  RV.  x.  12.  3,  without  variant.  It  is  all  extremely  obscure,  especially 
the  first  pada,  which  admits  of  being  rendered  in  half-a-dozen  different  ways ; the  trans- 
lation given  is  purely  tentative.  The  comm,  gives  little  help.  The  pada-\.^\\.  does  not 
divide  or  otherwise  change  svavrk,  which  indicates  that  its  makers  did  not  see  in  the 
word  the  formation  su-d-vrj,  which  is  plausibly  seen  in  it  by  western  scholars  and  by  our 
comm.  The  latter  takes  urvi  (p.  urvi  iti)  as  dual,  but  in  the  Prat,  it  is  quoted  by  the 
comment  (to  i.  74)  as  example  of  a locative  in  ?,  which  it  doubtless  is.  Our  comm, 
derives  first  from  xooX.  yuj  and  makes  \t=karma9i;  devds  is  again,  as  above 

(vs.  31),  stotdras,  rtvijas.  |_With  the  expression  divydtn  vah,  applied  to  ghee,  compare 
the  expression  at  x.  4.  3,  vdr  ugrdm,  applied  to  snake-venom,  which  may  well  be  called 
a ‘ terrible  fluid  ’ : but  see  note  to  x.  4.  3.J 

33.  'Why  forsooth  hath  the  king  seized  {gra/i)  us  } what  have  we  done 
in  transgression  of  {dti)  his  ordinance  (vraid)}  who  discerns  [it].^  for 
even  Mitra,  swerving  the  gods,  like  a song  of  praise  (ploka),  is  the  might 
also  of  them  that  go. 

The  verse  is  RV.  x.  1 2.  5,  without  variant.  The  second  half-verse,  especially  the 
last  pada,  is  bafflingly  obscure.  The  accent  of  dsti,  as  well  as  the  absence  of  other 
construction  for  mitrds,  strongly  indicates  tliat  the  whole  of  the  second  half-verse  forms 
one  sentence ; in  which  case  vajas  is  perhaps  most  probably  a corruption.  The  comm, 
understands  rajd  in  a as  Yama,  and  jagrhe  as  signifying  his  “ acceptance  ” of  offerings  — 
which  is  very  ill  guessed ; doubtless  it  is  Varuna  (so  Ludwig ; the  RV.  comm,  makes  it 


823 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-XV^lll.  I 


Agni).  He  then  renders  juhurands  most  absurdly  by  ahvayan,  |_saying  that  “ the  root 
hvr  ‘ crook  ’ is  here  used  in  the  sense  of  root  hii  ‘ call  ’ ”J.  He  reads  in  d (as  do  some 
of  the  mss.,  including  our  O.Op.R.)  as  accus.  of  the  pple  ydta,  qualifying  devdn 

understood,  rendering  devdn  abhigacchato  no  'smdn  raksitiim  ! and  so  on.  The  ver- 
sion of  the  line  given  above  is  of  course  mechanical  only. 

34.  Hard  to  reverence  dnrmdntu)  here  is  the  name  of  the  immortal, 
that  she  of  like  sign  should  become  of  diverse  form  ; whoso  shall  rever- 
ence Yama  with  proper  reverence  {’isumcintu),  him,  O Agni,  exalted  one, 
do  thou  protect,  unremitting. 

This  verse  is  found  also  as  RV.  x.  12.  6,  without  variant,  but  the  RV.  comm,  passes 
it  without  notice,  as  if  recognizing  it  as  not  genuine.  It  is  very  strange  to  find  repeated 
here  as  b vs.  2 b,  above,  as  the  connection  this  time  does  not  explain  the  feminine  words 
in  it.  The  comm,  first  explains  (like  Grassmann)  the  pada  as  quoted  from  the  other 
verse ; but  goes  on  to  add  other  interpretations.  He  defines  durmdnUi  by  dt4rmananam 
durvacam. 

35.  In  whom  the  gods  revel  at  the  council,  maintain  themselves  in 
Vivasvant’s  seat  — they  placed  light  in  the  sun,  rays  in  the  moon:  the 
two,  unfailing,  wait  upon  {pari-car)  the  brightness  (dyotani). 

The  verse  is  x.  12.  7,  without  variant.  The  comm,  separates  ydsmin  from  viddthe, 
supplying  agndu  for  the  former  to  qualify  (the  RV.  comm,  does  the  same)  ; perhaps 
rather  manmani  is  to  be  inferred  from  the  following  verse.  |_W.  suggests  by  a note  to 
his  ms.  as  an  alternative  for  a,  ‘ In  what  council  the  gods  revel. ’J  Our  comm,  also 
explains,  in  d.  dyotanim  by  dyotamdnam  agnim,  and  it  reads  ajasram,  understanding 
it  adverbially ; aktiin  in  c is  either  raqmln  or  rdtrts.  |_This  vs.  and  the  next  are  dis- 
cussed by  Foy,  KZ.  xxxiv.  228. J 

36.  In  what  secret  {apicyd)  devotion  {mdntnan)  the  gods  go  about 
{sam-car)  — we  know  it  not;  may  Mitra,  may  Aditi,  may  god  Savitar 
declare  us  here  guiltless  to  Varuna. 

The  verse  is  RV.  x.  12.  8,  without  variant.  Our  comm,  explains  mdnmani  by  man- 
tavye  sthdne  varundkhye. 

37.  O companions,  we  would  supplicate  (a-qds)  worship  (brdhntan)  for 
Indra,  possessor  of  the  thunderbolt,  to  praise,  indeed,  the  most  manly, 
the  daring. 

The  verse  is  RV.  viii.  24.  i (also  SV.  i.  390),  which  reads  in  a ^isdmahi  (SV.  -he), 
and  inserts  in  c vas  after  it  sit,  as  required  by  the  meter.  The  comm’s  text  (but  not  his 
exposition)  also  has  the  vas.  Our  Anukr.  takes  no  notice  of  the  lack  of  a syllable  in 
the  pada.  The  comm,  explains  a qisdmahe  by  dqdsmahe,  and  supplies  kartnm ; he  ren- 
ders stuse\>'j  either  sidumi  or  stotum.  The  particles  ft  sft  are  included  in  the  prescrip- 
tions of  Prat.  ii.  97  ; iii.  4 ; iv.  98.  [_\Veber,  Sb.  1895,  p.  819  n.,  can  assign  no  reason 
why  vss.  37-38  should  appear  here.J 

38.  For  thou  art  famed  for  might  {(d'c'as),  for  Vritra-slaying,  a Vritra- 
slayer;  thou  out-bestowest  the  bounteous  with  thy  bounties,  O hero. 

The  verse  is  RV.  viii.  24.  2,  and  without  variant,  if,  with  SPP.,  we  read  qrttids  at 
end  of  a.  Our  text  has  qritds,  with  a part  of  the  mss. ; they  vary  between  qrttids  (our 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA.  824 

O.Op.D.R.,  and  half  of  SPP’s  ; also  the  comm.),  qritds  (our  P.M.T.,  and  two  of  SPP’s), 
and  (our  Bp.Bs.E.I.K.Kp.,  and  three  or  four  of  SPP’s  authorities) — which  last 
is  doubtless  only  a careless  variant  of  qritds.  The  translation  given  above  implies 
qrutds.  The  comm,  perhaps  reads  in  b vrtrahaiye  'va. 

39.  Thou  goest  over  the  earth  as  a stegd  over  the  ground ; let  winds 
blow  here  on  the  great  earth  (bhtimi)  for  us;  Mitra  for  us  there  (dtrd), 
Varuna,  being  joined,  hath  let  loose  heat  {qSkd),  as  fire  does  in  the  forest. 

RV.  X.  31.  9 corresponds,  but  has  very  considerable  differences  of  reading:  in  a,  eti 
prthvim;  for  b,  miham  nd  vato  vi  ha  vdti  bhuina  j in  z^ydtra  (for  no  dtra)  and  ajyd- 
manas  {lo>x  yuj-')  ; in  d,  'gnir  v-.  Part  of  the  AV.  mss.  also  have  'gn{r  v-  (our  O.R., 
and  nearly  half  of  SPP’s),  which  accordingly  might  well  be  adopted  in  the  text ; but 
SPP.,  like  our  edition,  reads  agnir  v-.  One  or  two  of  our  mss.  (Op.R.s.m.)  read  in  d 
asrsta  {vyds-')^  and  so  do  a minority  of  SPP’s ; and  the  latter  gives  in  his  samhita-X&xX. 
vydsrsta,  but  (apparently  by  an  oversight)  in  \ns  pada-itxi  vi : asrsta  j one  sees  no 
reason  at  all  for  the  accentuation  of  the  verb  [_in  the  AV.  text,  with  its  dtra\.*  Our 
text  is  plainly  an  unintelligent  corruption  of  an  unintelligible  verse.  The  RV.  comm, 
guesses  raqmisamghdty  adityah  to  be  the  meaning  of  the  |_very  rarej  stegd,  but  only 
on  the  ground  of  a worthless  etymology.  Our  comm,  is  defective  here,  but  the  lacuna 
is  filled  up  by  the  editor,  who  makes  it  signify  “ a frog  ” ! [_a  meaning  possibly  sug- 
gested by  the  passage  at  TS.  v.  7.  1 1 (which  is  parallel  to  VS.  xxv.  i)J.  Ludwig  con- 
jectures “ a plowshare  ” |_and  ’Weber  follows  himj.  Our  pada-\.&xt  reads  in  b mahi  iti, 
and  the  case  is  quoted  under  Prat.  i.  74  as  that  of  a locative  in  i j our  comm,  renders  it 
LalternativelyJ  by  mahatlm  j he  also  renders  vydsrsta  by  ndgayatu  / The  m oi  prthi- 
vim  is  |_ almost  or  quite  illegiblej  in  our  text.  The  Anukr.  takes  no  notice  of  the 
metrical  irregularities  of  the  verse  (10 -p  1 1 ; 12 -f  1 1 =44). 

*|_The  RV.  reads  vy  dsrsta,  and  has  the  difficult  pada-rea.d\ng  vi : dsrsta  ; here  the 
RV’s  accentuation  of  dsrsta  is  accounted  for  by  the  ydtra ; and  the  accent  of  vi 
is  to  be  put  with  the  remarkable  cases  (some  thirty)  mentioned  by  W.,  Gram.  § 1084  a, 
whether  we  regard  it  as  a blunder  helped  by  the  wavering  tradition  as  to  dtra,  ydtra,  or 
not.  (Cf.  what  is  said  about  “ blend-readings”  under  xiv.  2.  18  and,  just  below,  under 
xviii.  I.  42.)  Whitney’s  Bp.  follows  the  RV.  in  giving  vi : dsrsta  and  his  Bs.  has 
vydsrsta  : cf.  the  vi : ddadhus  of  xix.  6.  5 a.J 

40.  Praise  thou  the  famed  sitter  on  the  hollow  of  men  {jdnn),  the  ter- 
rible king,  formidable  assailant  {} tipahatnn) ; being  praised,  O Rudra,  be 
gracious  to  the  singer;  let  thine  army  (isdnya)  lay  low  [ni-vap)  another 
than  us. 

The  verse  corresponds  to  RV.  ii.  33.  1 1 (also  found  in  TS.  iv.  5.  io3,  without  variant 
from  RV.),  which  reads  in  a-b  -sddath  ytivdnain  mrgdm  nd  bh-,  and,  for  d,  'nydm  te 
as/ndn  ni  vapantu  sdndh.  The  substitution  in  our  text  of  sdnyam  for  sdnds  at  the  end 
throws  into  confusion  sense  and  construction.  The  comm,  first  takes  it  as  = sends,  and 
then  as  accus.  qualifying  anydm  and  signifying  tava  sendrham,  in  the  latter  case  sup- 
plying sends  as  subject  of  the  verb.  Gartasddam  he  takes  first  in  the  Nirukta  sense 
of  (^tnaqdnasamcaya,  and  then  in  its  “ordinary”  (^prasiddha)  meaning,  adding  tasyd 
'ranye  samcdrdd  gartasadana/ii  yujyate.  The  Kau(;.  (85.  19)  uses  the  verse  in  con- 
nection witli  the  digging  of  a hollow  {garta)  in  the  middle  of  the  measured  space  at 
the  pindapitryajna,  and  the  scattering  into  it  of  a number  of  heterogeneous  substances. 


825  TRANSLATION  AND  NOTES.  BOOK  XVIII.  -xviii.  I 

Our  comm.,  by  some  rare  and  strange  oversight,  makes  no  mention  of  this  viniyoga, 
and  so  does  not  take  it  into  account  in  the  explanation  of  the  verse.  Apparently  it  is 
only  the  occurrence  oi  gartasad  \n  the  verse  that  suggests  the  use  ; of  real  applicability 
to  the  situation  there  is  none. 

41.  On  Sarasvati  do  the  pious  call ; on  Sarasvatl,  while  the  sacrifice  is 
being  extended ; on  Sarasvatl  do  the  well-doers  call : may  Sarasvatl  give 
what  is  desirable  to  the  worshiper  {dagvdhs). 

RV.  X.  17.  7 is  the  same  verse,  but  makes  better  meter  by  having  ahvayanta  for 
havante  \n  c\  and  the  comm,  agrees  with  it.  Verses  41-43,  with  others  to  Sarasvatl 
(vii.68.  1-2 ; also  xviii.  3.  25),  are  used  by  Kauq.  (81. 39)  in  the  pitrmedha  ceremony, 
accompanying  offerings  to  Sarasvati.  |_And  they  recur  below,  as  noted  under  vs.  43. J 
The  Anukr.  takes  no  notice  of  the  deficiency  of  a syllable  in  41  c,  and  42  a,  nor  of  the 
excess  of  two  syllables  in  43  a. 

42.  On  Sarasvati  do  the  Fathers  call,  arriving  at  the  sacrifice  on  the 
south  ; sitting  on  this  bar/its  do  ye  revel ; assign  thou  to  us  food  (isas) 
free  from  disease. 

Here  again  the  RV.  version  (x.  17.  9 a,  b,  8 c,  d)  makes  the  meter  good  by  inserting 
[or  rather  (cf.  vs.  59),  by  not  omittingj  yam  in  a before  pitdras  (and  hence  accenting 
hdvante  *)  ; it  also  accents  daksina  in  b,  as  other  texts  do  ; two  of  our  mss.  (O.s.m.Op.) 
do  the  same,  with  the  majority  of  SPP’s,  whence  the  latter  adopts  daksina  in  his 
edition  ; it  is  undoubtedly  the  correct  reading  |_as  is  explicitly  stated  also  by  the  comm, 
to  xix.  13.  9,  page  325*' J.  RV.  also  avoids  the  change  of  subject  in  the  second  line  by 
reading  madayasva  in  c.  *|_It  is  interesting  to  note  that  SPP’s  CP  accents  hdvante, 
as  if  the  missing  yam  were  not  missing : cf.  my  note  about  “ blend-readings  ” under 
xiv.  2.  18,  and  the  end  of  my  note  under  xviii.  i.  39;  also  note  to  4.  57.J 

43.  O Sarasvatl,  that  wentest  in  company  {sardihom)  with  the  songs 
{ukthd),  with  the  svad/ids,  O goddess,  reveling  with  the  Fathers,  assign 
thou  to  the  sacrificer  here  a portion  of  refreshment  {id)  of  thousandfold 
value,  abundance  of  wealth. 

Here,  once  more,  the  AV.  disturbs  the  meter  by  the  intrusion  into  a of  ukthais, 
which  is  wanting  in  the  RV.  version  (x.  17.  8 a,  b,  9 c,  d).  [_RV.  reads  ydjamanesu  in 

d.J  The  three  Sarasvatl  verses  are  repeated  below  as  xviii.  4.  45-47.  The  comm, 
gives  annasya  as  equivalent  of  idds. 

44.  Let  the  lower,  let  the  higher,  let  the  midmost  Fathers,  the  soma- 
drinking (Jsomyd),  go  up;  they  who  went  to  life  {dsu),  unharmed  (avrkd), 
right-knowing  — let  those  Fathers  aid  us  at  our  calls. 

The  verse  is  found,  without  variant,  as  RV.  x.  15.  i,  VS.  xix.  49,  and  in  TS.  ii.  6.  i23, 
MS.  iv.  10.  6.  It  is  used  twice  by  Kau^.  in  the  funeral  book : once  (80. 43)  at  the  piling 
of  the  funeral  pile,  and  once  (87.  14),  in  the  phidapitryajha,  at  the  digging  of  a pit  for 
receiving  certain  offerings.  Verses  44-46  appear  together  (87.29)  in  the  latter  cere- 
mony with  the  bringing  in  of  certain  water-pots  |_i.e.  the  pouring  in  (of  their  contents)  ?J. 
In  Vait.  (30.  14),  vss.  44  and  45,  with  51,  and  3.  44,  45,  are  prescribed  to  be  repeated 
after  the  pouring  of  sura  into  a perforated  vessel,  in  the  sdutramanl  ceremony ; and 
again,  vss.  44-46  accompany  (37.  23)  the  binding  of  a victim  to  the  sacrificial  post  in 
the  purusamedha. 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA.  826 

45.  I have  won  hither  {a-vid)  the  beneficent  Fathers,  both  the  grand- 
son and  the  wide-striding  of  Vishnu  ; they  who,  sitting  on  the  barhis, 
partake  of  the  pressed  drink  with  svadhd  — they  come  especially  hither. 

The  verse  is,  without  variant,  RV.  x.  15.  3,  VS.  xix.  56,  and  found  in  TS.  ii.  6.  123 
and  MS.  iv.  10.6  (MS.  puts  ye  after  svadhdya  in  c).  Our  comm,  is  uncertain  from 
which  root  vid  to  make  avitsi,  and  casts  no  light  on  the  obscure  second  pada ; he  ren- 
ders agamisthas  either  by  agamaya  or  agacchantti.  The  abbreviated  form  barhisddas 
(p.  barhioeddah)  is  one  of  those  quoted  by  the  Prat,  comment  as  aimed  at  by  rules 
ii.  59 ; iv.  100.  For  the  use  of  the  verse  by  Kauq.  and  Vait.,  see  under  vs.  44. 

46.  Be  this  homage  today  to  the  Fathers,  who  went  first,  who  went 
after,  who  are  seated  in  the  space  (rajas)  of  earth,  or  who  are  now  in 
regions  (dij)  having  good  abodes  (suvrjdna). 

The  verse  is  RV.  x.  15.  2,  which,  however,  reads  in  b dpardsas,  and  in  d vikpi;  and 
with  it  in  both  respects  read  the  corresponding  verses  in  TS.  ii.  6.  124  and  MS.  iv.  10. 6 ; 
also  VS.  xix.  68  (but  this,  with  our  E.,  has  ndmo  'stu  in  a).  Ppp.  also  gives  the  verse 
in  book  ii.,  reading  in  ye  pardsas  pareyuh,  and  in  d suvrjindsu  viksu.  Some  of  our 
mss.  (P.M.I.R.T.),  and  one  of  SPP’s,  agree  with  RV.  in  reading  upardsas ; the  comm, 
divides  u pardsasj  and  our  E.  has  vikpi,  while  P.M.  give  diviksu,  and  I.  prikni. 
For  the  use  of  the  verse  in  Kauq.  and  Vait.  with  vss.  44-45,  see  under  44;  it  also  (or 
else,  more  probably,  4.  51  : see  under  that  verse)  is  prescribed  alone  (80.  51)  to  accom- 
pany the  scattering  of  darbha-grzss  in  preparing  the  funeral  pile. 

47.  Matall  with  the  kavyds,  Yama  with  the  Angirases,  Brihaspati 
increasing  with  the  rkvans  (‘  praisers  ’) ; both  they  whom  the  gods 
increased  and  who  [increased]  the  gods  — let  those  Fathers  aid  us  at  our 
calls. 

RV.  X.  14.  3 has  the  first  three  padas,  but,  instead  of  repeating  our  44  d,  reads  for 
the  fourth  svahd  '7iyi  svadhdyd  'nyd  tnadanti ; and  TS.  (ii.  6.  I25)  and  MS.  (iv.  14.  16) 
agree  with  it  in  so  doing. 

48.  Sweet  verily  is  this  \s6ina],  and  full  of  honey  is  this ; strong 
(tivrd)  verily  is  this,  and  full  of  sap  is  this ; and  no  one  soever  over- 
powers in  conflicts  (ahavd)  Indra,  having  now  drunk  of  it. 

The  verse  is  RV.  vi.  47.  i,  without  real  variant;  its  applicability  in  the  funeral  book 
is  not  apparent,  and  neither  Kau^.  nor  Vait.  uses  it.  Part  of  our  mss.  (O.R.K.),  with 
nearly  all  SPP’s,  combine  at  the  beginning  svddus  k-,  which  RV\  also  has ; and  SPP., 
with  good  reason,  adopts  tliis  in  his  text. 

49.  Him  that  went  away  to  the  advances  called  great,  spying  out  the 
road  for  many,  Vivasvant’s  son,  gatherer  of  people,  king  Yama,  honor 
(sapary)  ye  with  oblation. 

The  verse  is  RV.  x.  14.  i,  which,  however,  reads  dnu  for  iti  at  end  of  a,  and  duvasya 
for  saparyata  in  d.  A verse  in  MS.  iv.  14.  16  has  the  RV.  version  throughout.  TA.  (in 
vi.  I.  I ) gives  at  the  end  the  genuine  variant  duvasyata,  but  also  in  a and  b tlie  incred- 
ible blunders  pare  yuvansatn  and  anapaspa^dndai ; [_so  even  the  Poona  ed.,  p.  405  J. 
With  the  first  half-verse  is  to  be  compared  our  vi.  28.  3 a,  b.  The  (ti  of  our  version,  at 


827  TRANSLATION  AND  NOTES.  BOOK  XVII I.  -xviii.  I 

end  of  a,  seems  a worthless  corruption  (SPP.  thinks  it  certainly  “a  mistake  for  dti" j 
but  that  is  not  very  plausible,  though  our  I.,  doubtless  by  an  accidental  slip,  has  dti, 
and  P.M.  have  ata)  ; the  comm,  reads  anu,  with  the  other  texts.  |_With  this  vs.  and 
the  next,  cf.  3.  13  below:  the  second  half  of  3.  13  is  identical  with  the  second  half  of 
this  vs.J  In  Kau^.  (81. 34),  recital  of  the  verse  accompanies  offerings  to  Yama  at  the 
lighting  of  the  funeral  pile.  Metrically,  it  is  svardj  (12  + 11  :ii+i2  = 46)  rather  than 
bhurij. 

[Caland,  Todtengebrduche,  p.  65,  observes  that  “ Kau?.  8r.  34-36  [meaning  34-37] 
form  one  single  whole.”  They  indicate  the  eleven  verses  (translated  by  C.,  p.  64)  that 
are  to  be  used  to  accompany  the  eleven  oblations  to  Yama  {ya>/ian  homatt),  offered  in 
the  pitrmedha,  after  the  lighting  of  the  fire.  The  vss.  are:  xviii.  i.  49,  50,  for  the  first 
two  oblations;  xviii.  t.  58,  59,  60,  61  (the  last  vs.  of  the  hymn)  and  xviii.  2.  i,  2,  3,  for 
the  next  seven ; and  xviii.  3.  13  and  2.  49,  for  the  last  two : in  all,  eleven,  ify  ekadaqa. 
Whereupon  follow  the  oblations  to  .Sarasvatl. — It  should  be  noted  that  the  group 
1 . 58  to  2.  3 (Kaug. : iti sathhUah  sapia)  disregards  the  existing  division  of  the  book  into 
<z«K7'rt/fra-hymns.J 

50.  Yama  first  found  for  us  a track  {gdiu)\  that  is  not  a pasture  to 
be  borne  away  ; where  our  former  Fathers  went  forth,  there  {end)  [go] 
those  born  [of  them],  along  their  own  roads. 

The  corresponding  RV.  verse  (x.  14.  2)  reads  pareyiis  at  end  of  c,  and  MS.  (in 
iv.  14.  16)  agrees  with  it.  The  comm,  has  yena  instead  of  end  in  d.  The  verse  (with 
vs.  51  ?)  is  used  by  Kaug.  (81.  35)  next  after  the  preceding  one,  in  the  same  ceremony. 

51.  Ye  ^rtr/«j-seated  Fathers,  hitherward  with  aid!  these  offerings 
have  we  made  for  you ; enjoy  [them]!  do  ye  come  with  most  wealful  aid  ; 
then  assign  to  us  weal  [and]  profit,  free  from  evil. 

The  corresponding  RV.  verse  (x.  15.4)  has  dthd  at  beginning  of  d.  VS.  (xix.  55) 
agrees  throughout  with  RV. ; TS.  (in  ii.  6.  I2^)  spoils  the  meter  of  d by  changing  nas 
to  asmdbhyam ; MS.  (in  iv.  10.6)  has  at  the  end  dadhatana ; [so  has  W’s  Op.J.  The 
comm,  also  reads  atha.  The  verse  is  used  by  Kau^.  (87.  27),  along  with  3.  44-46  and 
4.  68,  to  accompany  the  untying  and  strewing  of  the  bar  his  in  the  pindapitryajha.  In 
Vait.  30.  14,  it  appears  with  1.44,45  (see  under  1.44);  and  again  (9.  8),  in  the 
cdturmdsya  sacrifice,  accompanying  (with  3.  44,  45  and  4.  71)  a libation  to  Soma  and 
the  Fathers. 

52.  Bending  the  knee,  sitting  down  on  the  right,  let  all  assent  to 
{abhi-gr)  this  libation  of  ours ; injure  us  not,  O Fathers,  by  reason  of  any 
offense  (dgas)  which  we  may  do  to  you  through  humanity. 

That  is,  through  human  frailty.  The  corresponding  RV.  verse  (x.  15.  6)  reads  for  b 
imdm  yajhdm  abhi grnita  viqvej  and  VS.  (xix.  62)  agrees  with  RV. ; the  comm.,  too, 
so  far  as  to  have  grmta.  In  Kau^.  (83.  28),  the  verse  accompanies  the  arranging  of 
the  bone  relics  of  the  deceased  at  their  place  of  burial  (repeated,  with  two  other  verses, 
in  the  pindapitryajha,  87.  28).  The  Anukr.  takes  no  notice  of  the  redundant  syllable 
in  b. 

53.  Tvashtar  makes  a wedding-car  for  his  daughter;  by  reason  of  this, 
all  this  creation  comes  together;  the  mother  of  Yama,  wife  of  great 
Vivasvant,  being  drawn  about,  disappeared. 


828 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 

The  corresponding  RV.  verse  (x.  17.  i)  has  {ti  for  tena  at  beginning  of  b;  and  the 
comm,  also  reads  iti.  With  the  first  half-verse  compare  iii.  31.5  a,  b.  which  is  a sort  of 
travesty  of  it.  The  second  verse  of  the  curious  and  obscure  and  much  discussed  (see 
Bloomfield  in  JAOS.  xv.  172  ff.)  bit  of  legend  is  found  below,  as  2.  33,  as  much  out  of 
all  connection  with  its  surroundings  as  this  one  here.  Neither  of  the  two  is  used  by 
Kaug.  or  Vait.  The  comm,  quotes  a passage  of  eight  verses  from  the  Brhaddevata 
in  explanation  of  the  legend. 

54.  Go  thou  forth,  go  forth  by  roads  that  go  to  the  stronghold 
jyd/ia),  as  (^yena)  thy  Fathers  of  old  went  forth  ; both  kings,  reveling  with 
svadlid,  shalt  thou  see,  Yama  and  god  Varuna. 

Or  svadhdya  may  be  ‘ at  their  pleasure  ’ or  ‘ according  to  their  wont.’  The  cor- 
responding RV.  verse  (x.  14.  7)  has  in  a-b  patJdbhih  pfirvycbhir  ydtrd  nah  purve 
pitdrah  pareyuh,  and,  in  c,  rajdnd  and  mddantdj  and  MS.  (in  iv.  14.  16)  agrees  with 
it  except  in  reading,  with  our  text,  pdreids  [_in  b,  and  in  having  piirvebhis  in  aj.  Our 
comm,  reads  rdjand  in  c.  Prat.  iii.  83  prescribes  the  n in  puryandis  (p.  puhoyandili)  ; 
the  comm,  absurdly  explains  the  word  as  = pumdnso  ye?ia  . . . ydnti  ! for  the^7?r,  com- 
pare X.  2.  28  ff. ; xix.  17  and  19.  The  Anukr.  takes  no  notice  of  the  metrical  irregularity 
in  the  verse.  |_I  t is  due  to  the  displacement  of  piirviebhis  by  puryandis  : the  secondary 
character  of  the  latter  (occurring  elsewhere  only  at  4.  63  below)  is  palpable  in  more 
ways  than  one.  J Kau^.  does  not  quote  the  verse  ; but  our  comm,  declares  it  to  accom- 
• pany  the  laying  of  the  dead  body  on  the  cart  (for  transportation  to  the  funeral  pile). 

55.  Go  ye  away,  go  asunder,  and  creep  apart  from  here  ; for  this  man 
the  Fathers  have  made  this  world;  adorned  with  days,  with  waters,  with 
rays  (aktii),  a rest  (avasdna)  Yama  gives  to  him. 

The  verse  is  RV.  x.  14.9,  without  variant;  and  TA.  (in  i.  27.  5;  vi.  6.  i)  has  the 
first,  third,  and  fourth  padas  ; while  VS.  (xii.  45)  and  TS.  (in  iv.  2.  4‘),  TB.  (i.  2.  i'*), 
and  MS.  (ii.  7.  ii),  have  only  the  first  (agreeing  with  TA.  in  the  second).  TA.,  how- 
ever, reads  dadatv  av-  in  d,  and  that  is  found  also  in  our  P.M.I.  The  comm,  has  for 
b the  pada  of  the  other  texts ; ye  'tra  stha  purdnd  ye  ca  niitandh.  (_My  discussion  of 
the  verse  in  Skt.  Reader,  y.  378,  may  be  consulted. J The  verse,  with  2.37,  accom- 
panies in  Kau9.  (80.  42)  the  sprinkling  of  the  place  of  cremation  with  holy  water ; in 
Vait.  (28.  24),  the  sweeping  of  the  site  for  the  householder’s  fire,  in  the  agnicayana 
ceremony.  LWeber,  Sb.  1895,  p.  839,  takes  the  verse  as  a call,  addressed  to  all  creatures 
(whether  animals  or  demons)  that  may  infest  the  resting-place  of  the  dead  man,  to  quit 
the  same  (averruncatio).J 

|_B6htlingk,  in  his  paper  Ueber  esha  lokah,  discusses  this  verse  at  Ber.  der  sdchsischen 
Gesell.  for  1893,  xlv.  13 1.  — He  would  read  vtia,  not  vita,  referring  to  Whitney's 
Grammar  ^ § 128,  and  suggesting  that  div'iva  is  perhaps  the  only  example  for  the  cir- 
cumflex; but  I have  noted  v'indra,  RV.  x.  32.  2,  viva,  vii.  55.  2,  n1ta,  AV.  iii.  ii.  2, 
and  bhindhtddm,  vii.  18.  i,  and  suspect  that  Whitney  has  collected  all  the  prdqlista 
• svaritas  from  AV.  (nearly  a score)  in  his  note  to  the  Prat.  iii.  s6.J 

56.  Eager  {u^dnt)  would  we  light  thee,  eager  would  we  kindle ; do 
thou,  eager,  bring  the  eager  Fathers  to  eat  the  oblation. 

The  corresponding  ver.se  in  RV.  (x.  iC.  12  ; also  VS.  xix.  70)  has  ni  dhimahi  for  idh- 
in  a;  TS.  (in  ii.  6.  12')  and  MS.  (in  i.  10.  18)  read  instead  havdmahe,  and  with  these 


% 


829 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


— XVlll.  I 


our  comm,  agrees.  Used  in  Kauq.  (87.  19 : the  comm,  says,  with  vs.  57  also)  to  accom- 
pany, in  the  pindapitryajha,  the  lighting  of  two  pieces  of  wood.  |_The  next  vs.  is  a 
variation  of  this.J 

57.  Lightful  {ciyumdni)  would  we  light  thee,  lightful  would  we  kindle; 
do  thou,  lightful,  bring  the  lightful  Fathers  to  eat  the  oblation. 

More  than  half  the  mss.  (including  all  ours  except  O.Op.T.K.  ^which  have  dyumatd, 
p.  dyuoHiatdh\)  read  dyumantAs  in  c,  which  we  accordingly  adopted  in  our  text,  though 
the  form  is  of  course  ungrammatical ; SPP.  reads  correctly  dyumatds.  [_Cf.  my  Noun- 
Inflection,  p.  52 1. J |_This  vs.  is  a mere  variation  of  the  preceding,  with  dyumdnt- 
forms  in  place  of  wfrf«/-forms.  Perhaps  in  this  connection  the  fact  is  noteworthy 
that  W’s  codex  I.  does  not  accent  the  vs.  Here  again  the  comm,  reads  havamahe  for 
idhUnahi.\ 

58.  The  Angirases,  our  ndvagva  Fathers,  the  Atharvans,  the  Bhrigus, 
soma-drinkers  {somyd)  — may  we  be  in  the  favor  of  those  worshipful  ones, 
likewise  in  their  e.xcellent  well-willing. 

The  verse  is  RV.  x.  14.  6,  also  VS.  xix.  50,  and  in  TS.  ii.  6.  12*,  all  without  variant; 
the  second  half  is  met  with  further  at  AV.  vi.  55.  3 |_reading  as  herej ; and  in  other 
verses  of  RV.  and  AV. : [namely,  RV.  iii.  1.21  ; vi.  47.  13;  x.  131.7;  AV.  vii.  92.  i : 
but  with  tdsya  yajniyasya  instead  of  our  plural  J.  It  is  used  by  Kaug.  (81.  36)  in  the 
cremation  service  [with  vss.  59-61  and  2.  1-3  : see  note  to  vs.  49 J. 

59.  Come  thou  hither  with  the  worshipful  Angirases;  revel  here, 
O Varna,  with  the  Vairupas  — I call  Vivasvant,  who  is  thy  father  — sit- 
ting down  upon  this  barhis. 

The  verse  is  found  as  RV'.  x.  14.  5,  and  in  TS.  ii.  6.  12^  and  M.S.  iv.  14.  16.  All 
these  rectify  the  meter  by  inserting  |_or  rather  (cf.  vs.  42),  by  not  omittingj  yajne  after 
asmin  in  d,  and  they  have  in  a the  equivalent  reading  dngirobhir  a gaJii  yajniyebhih. 
The  AV.  version  is  brhati  [possibly  because  one  can  count  its  d as  9 syllables : piira- 
brhatl  does  not  seem  to  occur  elsewhere  and  perhaps  it  is  wrongj. 

60.  Ascend  thou,  O Yama,  this  cushion  {prastard),  in  concord  with 
the  Angiras  Fathers ; let  the  sacred  utterances  {mdntra)  made  in  praise 
by  the  poets  bring  thee ; then  {end),  O king,  revel  thou  in  the  oblation. 

This  verse  also  is  found  as  RV.  x.  14.  4,  and  in  TS.  ii.  6.  12^  and  MS.  iv.  14.  16,  all 
of  which  have  sida  for  roha  in  a,  and  havisd  for  -sas  in  d.  The  comm.,  too,  reads  sida. 
The  only  one  of  our  mss.  that  accents  rdha  is  Op.,  and  our  reading  the  word  with  an 
accent  was  an  emendation;  SPP.  gives  the  same,  on  the  authority  of  most  of  his  mss. 
[The  comm,  calls  hi  an  expletive.  J Kau^.  84.  2 uses  the  verse  with  an  offering  to  Yama 
in  the  ceremony  of  interment  of  the  bones ; and  the  comment  appears  to  quote  the 
same  rule  under  45.  14,  in  the  vafl^aniana  rite. 

61.  These  ascended  up  from  here;  they  ascended  the  backs  of  the 
sky  {div) ; the  Angirases  have  gone  forth  to  heaven  {dw),  like  bhurjis,  by 
the  road. 

The  verse  is  found  in  SV.  (i.  92),  which  combines  in  b divAh  pr-,  accents  bhiirjdyas 
in  c,  and  inserts  iid  before  dyam  and  leaves  yayus  unaccented  in  d.  It  also  accents 


xviii.  I-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA.  830 

udaruhan  in  a,  as  does  our  edition ; but  the  mss.  decidedly  favor  ud  a 'ruhan  (p. 
■ict : a : aruhari),  and  SPP.  rightly  adopts  this  reading.  The  comm,  reads  etad  instead 
of  ete  in  a;  it  makes  bhurjdyas  (p.  bhiihajdyah j SV.  p.  bhuh  ; jdyah,  this  pada-X^-xX 
dividing  compound  words  without  any  hyphen  or  its  equivalent  between  the  parts)  an 
epithet  of  the  Ahgirases,  rendering  it  by  bharanavanto  bhuvam  jitavarito  va,  and  justi- 
fies the  accent  of  yayiis  by  treating  ydtha  as  = yadrqe?ia  “by  what  road  the  bhurjis 
went”  etc.  SPP.  accents  bhiirjdyas  on  the  authority  of  a single  one  of  his  mss.;  all 
ours  leave  it  without  accent  (in  our  text  the  accent-mark  under  its  final  syllable  has 
become  lost  in  printing)  ; both  Pet.  Lexx.  ignore  the  word  entirely ; its  real  meaning  is 
wholly  obscure,  as  it  seems  to  have  been  to  the  makers  of  the  pada-XtxX ; for  their  sug- 
gested etymology  is  plainly  valueless.  The  verse  is  used  by  Kauq.  (80.  35),  with  2.  48, 
53  ! 3-  8,  9 ; 4.  44,  in  preparing  for  taking  the  body  of  the  deceased  person  to  the 
funeral  pile ; the  six  verses  are  called  harmis,  and  are  repeatedly  employed  in  other 
parts  of  the  funeral  and  ancestral  rites  (82.  31  ; 83.  20,  23;  84.  13);  also  by  Vait. 
(37.  24),  in  a like  connection. 

|_Here  ends  the  first  anuvaka,  with  i hymn  and  61  verses.  The  quoted  Anukr.  says 
ekasastiq  ca.\ 

2.  [Funeral  verses. J 

l^Aibarvanx  — sasti.  yamadevatyam  mantroktabahudevatyam  ca  (4,^4.  dgneyydu  ; y.  jdiavedasi  ; 
zg.pitryd).  trdistubham  : i-j,  6, 14-18,  20,22,  2j,  2y,jo,j4,y6,  46,  48,yo-y2,  j6.  anustubh  ; 
[4,]  7,  9,  ly.jagati;  y,  2b,  4g,yj.  bhtirij ; ig.  y-p.  drsi  gdyatri ; 24.  y-p.  samavisamd 
"rsigdyairi;  yj.  virdd Jagati  ; y8~44.  drsi  gdyatri  {40, 42-44.  bhurij) ; 4y.  kakummaty 
anustubh. ~\ 

[_Of  the  eight  “ measuring-verses,”  38-45,  the  first  (vs.  38)  is  a xm&gdyairij-  the  next 
six  (39-44)  are  mere  repetitions  of  vs.  38,  with  an  ftha  in  the  first  pada  which  sometimes 
spoils  the  meter;  and  the  last  (vs.  45)  agrees  in  its  last  two  padas  with  the  rest,  but  has 
a prior  half  which  is  true  prose.  J 

[Of  this  hymn,  only  vs.  13  a,  b and  vs.  17  are  found  in  Paipp.,  in  books  xix.  and  xx. 
respectively.  The  ritual  uses  by  Vait.  are  naturally  very  meagre:  namely,  we  find 
vss.  19-20  used  once,  and  that  in  the  purusatnedha.  On  the  contrary,  all  but  about  18 
of  the  60  vss.  are  cited  by  Kau9.  (see  under  the  verses).  Bloomfield’s  Index  may  be 
corrected  on  page  410  by  the  insertion  of  vss.  1-3  (see  under  vs.  i).  Verses  1-3  and 
49  constitute,  with  verses  from  hymns  i and  3,  parts  of  an  important  ritual  sequence  of 
1 1 verses,  as  noted  under  i.  49.  And  verses  4-18,  the  anusthdnts,  constitute  (with  the 
exception  of  vs.  10)  another  such  sequence.  J 

[The  provenience  of  the  material  of  this  hymn. — Whereas  nearly  all  of  the  preceding 
hymn  (all  but  4 or  5 out  of  61  verses)  is  found  also  in  the  RV.,  of  this  hymn,  on  the 
other  hand,  but  little  more  than  a third  part  (hardly  25  vss.  out  of  60)  is  RV.  material. 
As  elsewhere  noted,  the  hymn  begins  with  3 vss.  which  form  part  of  a ritual  sequence 
(of  1 1 vss.)  continuous  with  the  last  verses  of  the  preceding  hymn. 

Part  I.,  verses  1-13.  — These  are  two  groups  of  verses  from  RV.  x.  14  (to  wit:  our 
V.SS.  1-3,  which  sub-group  we  may  call  I.  a,  and  which  equals  RV.  x.  14.  13,  15,  14;  and 
our  vss.  1 1-13,  which  sub-group  we  may  call  I.  b,  and  which  equals  RV.  x.  14.  10, 
II,  12),  between  which  are  interposed  the  first  5 vss.  of  RV.  x.  16,  our  vss.  4-5  and 
7-8  and  10,  which  sub-group  we  may  call  I.  c.  — Again,  between  the  second  and 
third  verses  of  I.  c (our  vss.  5 and  7)  is  interposed  the  single  verse,  RV.  x.  14.  16 
(our  6)  ; and  between  the  fourth  and  fifth  verses  of  I.  c (our  vss.  8 and  10)  is  inter- 
posed a single  verse  (our  9)  which  appears  to  be  a parallel  to  our  8,  but  is  not  found 
in  other  texts  to  my  knowledge,  though  its  prior  half  resembles  that  of  xiii.  i.  9. 


831 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-XVlll.  2 


Part  II.,  verses  14-18.  — The  Yama-verses  of  RV.  x.  154,  in  the  order  i,  4,  2,  3,  5. 

The  “ measuring-verses,”  38-45,  form  a sequence  by  themselves,  and  do  not  recur  else- 
where, so  far  as  I know.  Compare  Caland’s  Todtengebrduche , p.  145. 

For  the  rest,  RV.  ver.ses  occur  only  sporadically : 


It  may  be  added  that  a considerable  part  of  the  material  of  the  hymn  is  naturally  found 
in  the  pitrmedhaprapathaka  (vi.)  of  the  TA.;  that  is  to  say,  all  the  RVL  verses  of 
Part  I.  or  all  of  it  save  our  vs.  9 ; and  3 verses  of  Part  II.,  our  14,  17,  16  = RV.  verses 
I,  3,  2 ; and,  besides,  our  vs.  25  and  about  8 of  the  last  1 1 verses.  Of  the  verses  last 
mentioned,  vs.  25  and  vss.  56  and  57  seem  to  be  peculiar  to  AV.  and  TA.  — Finally,  several 
fragments  (9  ab,  26  ab,  49  ab)  recur  elsewhere  in  the  AV. ; and  33  is  properly  inseparable 
from  I.  53.  — The  TA.  readings  correspond  more  nearly  with  those  of  R\L  than  with 
those  of  AV.  — Verse  51  is  a variation  of  50 : compare  the  relation  of  1.57  and  56. J 

Translated:  by  Weber,  6'^.  1895,  pages  842-866;  Griffith,  ii.  227  ; — verses  9 and 
20-59,  8y  Ludwig,  pages  482-484  (for  vss.  32-33,  see  p.  332);  a considerable  number  also 
by  Muir,  v.  293-296,  304  ; and  the  RV.  verses,  of  course,  by  the  RV.  translators.  — For 
an  analysis  of  the  hymn  with  reference  to  its  contents,  see  Weber,  p.  843. 

1.  For  Yama  the  soma  purifies  itself ; for  Yama  is  made  the  oblation  ; 
to  Yama  goes  the  sacrifice,  messengered  by  Agni,  made  satisfactory. 

The  verse  corresponds  to  RV.  x.  14.  13,  which,  however,  in  a reads  sdmam  stimiia, 
and  in  b juhutd  (for  kriyate).  TA.  (vi.  5.  i)  agrees  with  RV.  in  both  points,  but  has 
gachatu  in  c.  The  comm,  reads  at  the  end  alamkrtas. 

|_Verses  i,  2,  and  3 of  this  hymn  are  used  (Kau^.  81.  36)  in  one  continuous  sequence 
with  the  last  four  of  the  preceding  hymn  {iti  samhitah  sapta  f),  to  accompany  the  obla- 
tions to  Yama  in  the  cremation  ceremony : for  details,  see  my  note  to  xviii.  i.  49.  J 

2.  Offer  ye  to  Yama  what  is  most  honeyed,  and  stand  forth  ; this  hom- 
age to  the  former-born,  the  former,  the  path-making  seers. 

This  verse  and  the  next  correspond  to  RV.  x.  14.  15  and  14,  save  that  RV.  makes 
our  2 b and  3 b change  places*  and  they  become  respectively  its  14b  and  15  b,  the 
double  inversion  thus  leaving  our  2 b and  3 b in  the  same  relative  position  in  both 
texts.  TA.  (in  vi.  5.  i)  agrees  throughout  with  RV.,  both  in  this  verse  and  the  next. 
Our  2 b agrees  also  with  RV.  i.  15.  9 b.  But  RV.  in  both  places  has,  like  T A.,  juhdta 
for  our  juhdtd, 

*|_The  case  is  interesting  as  showing  how  easily  the  component  elements  of  many  of 
these  verses  may  be  shuffled  about  without  detriment  to  what  ^ve  may,  out  of  politeness 
to  the  Rishis,  call  the  “ sequence  of  thought.”  The  result  of  the  transpositions  is  best 
shown  by  parallel  columns,  thus : 


our  19  = RV.  i.  22.  15 

our  33  =RV.  X.  17.  2 


our  54  = R V.  x.  17.  3 

our  55  = RV.  X.  17.4 

our  58  = RV.  X.  16.  7 


our  59  cd  = RV.  X.  18.  9 cd  ^ 
our  60  ab  = RV.  X.  18.  9 ab  i 


our  50  cd  = RV.  x.  18.  1 1 cd 


RV.  X.  14.  14  ab. 
yamaya  ghrtdvad  dhavir 
juhdta  prd  ca  tisthata. 

RV.  X.  14.  15  ab. 
yamaya  viddJiumattamam 
rajne  havydm  jiihotana. 


AV.  xviii.  2.  3 ab. 


yamaya  ghrtdvat  pdyo 


rajiie  havir  juhotana. 
AV.  xviii.  2.  2 ab. 


yamaya  7nddhumattamatn 
juhdtd  prd  ca  tisthata. 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


832 


xviii.  2- 

Roth  has  beautifully  illustrated  the  matter  by  shuffling  together  verses  from  Schiller’s 
Riddles  (“Von  Perlen  baut  sich  eine  Briicke”  and  “ Es  steht  ein  gross  geraumig 
Haus  ”)  : see  ZDMG.  xxxvii.  109.  — Cf.  notes  to  xviii.  2.  35  ; 3.  47. J 

3.  Unto  Yama  the  king  offer  ye  an  oblation,  milk  rich  in  ghee  ; he 
furnishes  i^d-yam)  to  us  among  the  living  a long  life-time,  for  living  on. 

The  verse  is  RV.  x.  14.  14  (found  also  in  TA.  vi.  5.  i),  except  that  b is  15  b:  Lsee 
note  to  the  preceding  verse  J.  [_TA.  agrees  with  RV.J  For  pdyas  in  a,  RV’.  reads 
havis  j for  havis  in  b,  havydm  j and  in  c,  d,  it  has  devesv  a yamad  dir-.  SPP.  reads 
in  c-d  yarned  dir-  |_so  also  Caland,  Todtengebrduche,  note  243  J,  which  is  certainly 
better  than  jawi?  ; half  his  authorities  give  the  former;  but  of  our  mss.  only  Op. 
has  ya7net.,  while  D.  has  ya7nat,  like  RV.  |_TA.  and  the  comm.J.  [_The  case  is  strik- 
ingly like  that  of  TTidTiaye  tathd,  7na7iayet  tathd,  at  xv.  10.  2.J  — The  Prat.  (ii.  76)  dis- 
tinctly requires  ayus  prd  to  be  read  in  d,  but  of  our  mss.  only  O.s.m.  (in  margin)  gives 
it;  nearly  half  of  SPP’s  sa7hhiia-vcn,%.,  however,  have  it,  and  it  ought  to  be  received 
as  the  true  AV.  text,  though  both  editions  read  ayuh.  These  three  verses  make  no 
appearance  in  Kauq.  [_This  last  statement  now  appears  to  be  wrong;  see  note  to 
vs.  I . J 

|_Considering  the  exaggerated  nicety  of  the  theory  of  the  Hindus  respecting  consonant 
groups  (cf.  Whitney,  AV.  Prat.,  p.  584-90),  and  in  particular  their  doctrine  of  the  var7ta- 
kra77ia  (“  At  the  end  of  a word,  a consonant  is  pronounced  Aov^oXt.''  padd7ite  vyahja7ia7h 
dvih,  Prat.  iii.  26),  it  is  strange  that  the  mss.  sometimes  fail  to  come  up  even  to  the  sim- 
ple requirements  of  orthography  as  set  by  grammar  and  sense.  On  the  other  hand,  it 
can  hardly  be  said  that  the  mss.  in  the  cases  of  these  shortcomings  are  a less  truthful 
representation  of  the  actual  connected  utterance  of  the  text  than  would  be  for  instance 
the  graphical  representation  of  the  English  so77te  more  by  the  words  so77ie  ore.  — I have 
thought  it  worth  while  to  assemble  a few  notable  cases  where  the  one  of  two  needed 
double  letters  is  omitted.  Thus  besides  ya77ie\d'\  dirghd77i  and  77ia7iaye\j\  tdt/id,  just 
mentioned,  we  have  : at  xviii.  3.  3,yfz'rt/«  \77i\rtibhyas  (a  most  striking  example  ; there 
is  abundant  ms.  authority  for  the  false  rtdbhyas,  which  is  yet  shown  beyond  all  peradven- 
ture  to  be  a blunder  by  the  77irtaya  jiva7/t  of  TA.)  ; at  xviii.  4.  40,  jnsa7itd7/t  | asi7id77i 
urja77t  7ipa  yi  sdcaTite,  shown  to  be  a gross  corruption  by  HGS.,  which  reads  jusa7ita77i  \ 
77idsi  '7710771  ilrja77t  etc. ; at  xix.  31.2,  sd\_77t~\  t7id  srjatu  pustyd,  where  Ppp.  has  in  fact 
SU771  77td,  and  where  sd77t  is  supported  by  the  parallelism  of  our  vi.  5.  2 ; and,  at  xix.  7.  3, 
drista\77i\  where  all  authorities  agree  in  omitting  the  -771.  — On  the  other  hand, 

a superfluous  double  is  sometimes  written.  Thus  we  find ; at  xix.  42.  3,  su77tat(77t 
\j7i'\avr7id7idh,  where  \\\t  pada-Xtxt  reveals  its  modernity  and  lack  of  insight  by  reading 
unaccented  77td  and  vr7id7idh  instead  of  a°vr7td7tdh  j and  at  xix.  58. 4,  piirah  kr7tudhv{t77i 
\_77i\ayasih.  At  xix.  46.  6,  Xht  ghrtdd  diirhiptas  or  tirluptas  of  some  authorities,  instead 
of  -ad  ulhtp-,  is  a blunder  of  similar  origin.  Cf.  sdda7ta\J'\  te,  xviii.  3.  52,  note.  The 
well-known  sd77i  \_77i'\ahe77ta  of  RV.  i.  94.  i,  as  taken  by  BR.  at  vii.  1609,  i.  567,  would 
belong  in  this  category ; but  Grassmann  manages  to  refer  it  to  root  77iah.\ 

4.  Do  not,  O Agni,  burn  him  up  ; do  not  be  hot  upon  {abhi-guc)  him  ; 
do  not  warp  {bstp)  his  skin,  nor  his  body;  when  thou  shalt  make  him 
done,  O Jatavedas,  then  send  him  forward  unto  the  Fathers. 

This  verse  and  the  next  are  RV.  x.  16.  i and  2,  but  RV.  makes  our  4 c and  5 a change 
places  (cf.  note  to  our  vs.  2).  RV.,  however,  reads  ^ocas  for  (ii^t4cas  in  a,  and  at  the 


833 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-will.  2 


end  pitrbhyas  |_as  in  our  5 bj  for  pitriir  upa.  In  d,  SPP.  reads,  with  RV.,  dike  "m 
enam,  alleging  for  his  reading  three  out  of  eight  authorities,  as  against  two  or  three 
that  have  imdm.  The  comm,  appears  to  read  im.  Of  our  mss.,  all  save  O.Op.R.  give 
dthe  'mdm  enam  (and  O.  is  corrected  once  to  this,  but  the  correction  struck  out  again), 
as  our  edition  reads ; this  is  so  bad  a corruption  that  the  authority  for  the  other  should 
be  regarded  as  sufficient.  TA.  (in  vi.  1.4)  agrees  with  RV.  except  in  having  kardvas 
in  its  c |_our  5 aj.  The  text  of  the  comm,  agrees  with  RV.  and  TA.  in  hz.\mg pifrbhyas 
for  pitrnr  upa^  while  the  comm.  pitrbhyas  and  then  adds  and  explains  upa  |_con- 

structively  a blend-reading J.  Our  Bp.  appears  to  give  in  a (u^ucah,  as  it  |_apparentlyj 
ought  to  do  according  to  Prat.  iv.  86,  though  the  example  is  not  quoted  in  the  comment 
on  that  rule;  but  the  other /art'rt-mss.  |_and  SPP.J  have  ^tt^ucah.  The  Anukr.  is  ques- 
tionable in  its  reading  as  to  the  verse,  whether  tristubh  or  jagati : the  RV.  version  is 
pure  tristubh;  the  AV.  one  is  mixed  (i 2 -f  1 1 : 1 1 4- 1 2).  Kaug.  (81.33)  prescribes 
this  verse  to  be  used,  with  2.  36 ; 3.  71,  and  ii.  34.  5,  when  the  youngest  son  lights  the 
funeral  pile,  some  of  the  schol.  declaring  vss.  4-7  to  be  intended  instead  [_cf.  the  comm., 
page86^°J;  then,  in  8 1 . 44,  vss.  4-9  and  11-18  are  called  anusthanis,  and  are  to  be 
repeated  by  the  anusthdtr  during  the  cremation.  |_Root  ksip  properly  means  ‘ warp  ’ in 
its  obsolete  sense  ‘cast  or  throw.’  If,  as  I think,  \V.  is  right  in  rendering  the  causative 
here  by  ‘ warp  ’ = ‘ twist  out  of  shape,  contort,’  the  cases  present  an  interesting  semantic 
parallel.  BR.  render  by  ‘platzen  machen.’  Different  is  the  sense  of  ava-ksip  at  4.  12  : 
see  my  note.J 

5.  When  thou  shalt  make  him  done,  O Jatavedas,  then  commit  him  to 
the  Fathers;  when  he  shall  go  to  that  other  life  (dsunlti),  then  shall  he 
become  a controller  Q.vaqani)  of  the  gods. 

The  verse  is  RV.  x.  16.  2,  but  RV.  makes  our  5 a and  4 c change  places;  see  note 
to  vs.  4.  RV’.  has  yada  |_for  our  yadd  = yada  uj  at  beginning  of  c,  and  dtha  at  begin- 
ning of  d.  TA.  (in  vi.  i.  4)  agrees  throughout  with  RV’.  save  in  accenting  kardsi  in  a. 
Both,  of  course,  read  dthe  "m  enam  in  b;  but  this  time  the  AV’.  mss.  are  as  good  as 
unanimous  in  the  corruption  of  im  to  imdm,  and  both  the  published  texts  are  compelled 
to  read  it ; the  Anukr.,  too,  seems  to  ratify  it,  by  calling  the  verse  bhurij j the  comm, 
has  instead  idam,  and  one  or  two  of  SPP’s  authorities  follow  it.  The  comm,  explains 
asuniti  by  asiin  prdnan  nayati  lokdntaram,  and  hence  pranapahartri  devatd;  and 
devanam  by  svaklyanam  indriyanam  ; while  vaqanis  is  (cakpiradindriya?tdm')  sfcrya- 
didevataprapakah |_Weber  deems  the  idea  of  getting  the  gods  under  your  control 
to  be  an  indication  of  lateness  or  possibly  of  Buddhistic  influence : Sb.  1895,  p.  845, 
and  1897,  p.  S97.J 

6.  With  the  trikadrukas  it  purifies  itself ; six  wide  ones,  verily  one 
great  one ; trisUibh,  gdyatri,  the  meters  : all  those  [are]  set  in  Yama. 

RV.  X.  14.  16,  the  corresponding  verse,  has  in  a patati,  and  at  the  end  ahita;  TA. 
(in  vi.  5.  3)  agrees  with  it,  but  transposes  tristiibh  and  gdyatri  in  c.  The  sense  of  the 
verse  is  wholly  obscure.  According  to  our  comm.,  the  trikadrukas  are  the  jyotistoma, 
gostoma,  and  dyustoma ; the  “six  wide  ones”  (f.)  are  heaven  and  earth  and  day  and 
night  and  waters  and  herbs ; “ the  great  one  ” (n.)  is  taken  |_ alternatively]  as  applying 
to  Yama  (m.)  ; mahdntaih  yamam  uddiqydi  'va  pravartante  ! The  commentator’s 
ignorance  is  as  great  as  our  own ; only  he  has  no  mind  to  acknowledge  it.  LHillebrandt 
cites  passages  akin  with  this,  Ved.  Mythol.  i.  500.] 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


834 


xviii.  2- 

7.  Go  thou  to  the  sun  with  thine  eye,  to  the  wind  with  thy  soul 
{dtman) ; go  both  to  heaven  and  to  earth  with  [their]  due  shares  {hihdr- 
man) ; or  go  to  the  waters,  if  there  it  is  acceptable  {Jiitd)  to  thee ; in  the 
herbs  stand  firm  with  thy  bodies. 

In  the  corresponding  RV.  verse  (x.  16.  3)  is  read  in  a cdksur  gachaitt  and  dtma ; 
in  b,  dyam  and  dhdr7nanas  TA.  (vi.  1.4:  cf.  9.  2)  has  the  same,  but  also  inserts  te 
in  a after  surya7n,  and  accents  gdcha,  Brahmana-wise,  in  b — as  does  also  SPP.  in  his 
text,  with  a minority  of  his  authorities  (and  our  Op.)  : there  is  the  same  reason  (but  no 
authority)  for  gdcha  in  a also,  but  none  in  c,  where,  nevertheless,  our  Op.  and  R.s.m. 
hdiWQ  gdcha.  The  verse  lacks  a syllable  of  being  a full  jagati.  |_Cf.  the  note  to  this 
vs.  in  my  Reader,  p.  379.J 

8.  The  goat  is  the  share  of  the  heat  {tdpas) ; heat  thou  that ; that  let 
thine  ardor  {gods)  heat,  that  thy  flame  {arcis) ; what  propitious  bodies 
(tanu)  are  thine,  O Jatavedas,  with  them  carry  him  to  the  world  of  the 
well-doing. 

The  RV.  version  of  this  verse  has  (x.  16.  4)  tdpasa  in  a ; in  this  case,  as  seldom,  the 
AV.  reading  is  better.  TA.  (in  vi.  i.  4)  also  gives  tdpasa,  and  it  ends  differently:  vahe 
'77td7h  sukfta7j'i  ydtra  lokahj  [and  it  reads  ajd  'bhagds,  which  is  explained  by  its  comm, 
as  bhdgarahitah The  comm,  also  has  tapasd.  Kaug.  (81.  29)  directs  the  verse,  with 

2.  22  (sorhe  mss.  say,  with  2.  57),  to  be  repeated  while  “binding  a goat  on  the  south,” 
the  a7iustara7ii  (as  which,  nevertheless,  the  goat  is  here  meant)  having  been  already 
laid,  as  a cow,  on  the  body  to  be  burned.  [But  see  Weber’s  treatment  of  the  vs.,  Sb. 
189s,  p.  847.J 

9.  What  ardors  {god),  swiftnesses  {rdhhi)  are  thine,  O Jatavedas,  with 
which  thou  fillest  the  sky,  the  atmosphere,  let  them  collect  {sam-r)  after 
the  goat  as  he  goes  ; then  with  other  most  propitious  ones  make  him 
propitious. 

With  the  first  half-verse  is  to  be  compared  xiii.  i.  9 a,  b.  SPP.  reads  in  d qrtd77i  for 
givd77i,  with  the  decided  majority  of  his  authorities;  of  our  mss.,  only  O.Op.R.K.  have 
grtd77i.  The  comm,  has  grta77i  j and  further,  in  \s,  prmdsi,  rendering  it  by  either 
yasi  or  iarpayasi.  He  takes  ra7ihdyas  as  an  adj.,  = vegavatyas,  which  is  not  unac- 
ceptable. The  verse  is  no  proper  jagati,  either  in  movement  or  in  number  of  syllables 
(124-12;  II -fi4  = 49).  [The  comm,  has  givatardbhih  in  d.J 

10.  Release  again,  O Agni,  to  the  Fathers  him  who  goes  {car)  offered 
to  thee,  with  svadhd;  clothing  himself  in  life  {dyus),  let  him  go  unto 
[his]  posterity  {}gdsas) ; let  him  be  united  with  a body,  very  splendid. 

The  corresponding  verse  in  RV.  (x.  16.  5)  reads  at  end  of  b svadhabhis,  in  c vetu 
for  ydtu,  and  at  end  jatavedah  (for  suvdrcdh)  ; TA.  (in  vi.  4.  2)  also  has  svadhabhis 
and  jatavedas,  but  in  c gives  7ipa  ydtu  qda/71.  [The  last  pada,  d,  recurs  below  at 

3.  58. J The  third  pada  is  of  doubtful  meaning,  but  perhaps  relates  to  the  return  of  the 
deceased,  after  due  installation  among  the  Manes,  to  receive  the  ancestral  offerings. 
The  comm,  explains  ghas  [which  he  takes  as  gesa-s,  masc.J  simply  as  apatya7id/7ia7i. 
[Kau^.  81.  44  excepts  this  verse  from  the  sequence  of  14  a 7iusthd /tl  \trsts  (4-18)  : see 
under  vs.  4.J  In  Kaug.  (82.  28)  the  verse  is  used  in  the  ceremonies  of  the  third  day 


835 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  2 

after  cremation,  in  connection  with  sprinkling  and  collecting  the  bones.  The  Anukr. 
takes  no  notice  of  the  deficiency  of  a syllable  in  d.  [_As  to  qesas,  see  my  note  on  this 
vs.,  Reader,  p.  379-380 : W’s  interpretation  seems  to  me  much  better  than  either  of 
those  there  noted.  J 

11.  Run  thou  past  the  two  four-eyed,  brindled  dogs  of  Sarama,  by  a 
happy  {sad/nt)  road ; then  go  unto  the  beneficent  Fathers,  who  revel  in 
common  revelry  with  Yamar. 

The  corresponding  verse  in  RV.  is  x.  14.  10.  RV.  puts  sdrameyati  before  qvandu ; 
|_and  with  this  order  (but  not  with  that  of  AV.),  the  resolution  to  quanau  is  effective  in 
giving  a normal  rhythmj.  RV.  reads  in  c dtha  for  ddha,  and  upa  for  dpi ; TA.  (in 
vi.  3.  i)  has  dpi 'hi,  but  agrees  otherwise  with  R\'.  The  comm,  gives  instead  ape  'hi; 
and  it  explains  this  difficult  reading  by  either  taking  apa  as  used  in  the  sense  of  upa, 
or  else  understanding  it  to  mean  “go  away  [from  the  dogs]”!  The  Anukr.  pays  no 
attention  to  the  redundant  syllable  in  b,  [unless  it  assumes  a deficiency  in  a to  balance 
itj.  The  verse  (according  to  the  comm.,  vss.  11-13)  used  (Kau^.  81. 22)  when  the 
two  kidneys  of  the  accompanying  sacrificed  animal  are  (by  way  of  a “ sop  to  Cerberus  ”) 
put  into  the  hands  of  the  dead  man  on  the  funeral  pile.  Then  verses  11-18  are 
(Kaug.  80.  35)  mentioned  and  used  with  the  harinis  (see  under  i.  61);  and  by  the 
schol.  [see  note  to  Kauq.  82.  3 1 J and  the  comm,  they  are  reckoned  themselves  as  harinis. 
The  comm,  further  prescribes  them  as  accompanying  the  transfer  of  the  dead  body  to 
the  place  of  cremation. 

12.  What  two  defending  dogs  thou  hast,  O Yama,  four-eyed,  sitting 
by  the  road,  men-watching,  with  them,  O king,  do  thou  surround  him ; 
assign  to  him  well-being  and  freedom  from  disease. 

The  verse  is  RV.  x.  14.  n,  which  in  b reads  pathirdksi  nrcdksasau,  and  for  c tabhyam 
enam  pdri  dehi  rajan  (our  dhehi  is  a corruption),  and  in  d inserts  ca  after  svasti. 
TA.  (in  vi.  3.  i)  agrees  with  RV.  except  in  having  -cdksasa,  and  in  placing  rajan  and 
enam  in  c as  does  AV.  The  comm,  makes  a compound  of  yamaraksitdrdu  in  a ; and 
it  declares  pari  dhehi  in  c to  = paridehi. 

13.  Broad-nosed,  feeding  on  lives  ()asutrp),  copper-colored,  Yama’s  two 
messengers  go  about  after  men  {jdna) ; let  them  give  us  back  here  today 
excellent  life  {dsn),  to  see  the  sun. 

The  corresponding  verse  in  RV.  (x.  14.  12)  differs  only  by  combining  in  a -tfpd  ud- 
(p.  -irpdu  : ud-).  TA.  has  the  verse  in  vi.  3.  2 : it  reads  in  a -pdv  ulumbaldii  [which 
seems  to  answer  phonetically  to  a form  beginning  udum-  and  is  glossed  by  prabhiita- 
balayuktdu,  as  if  ulutn-*  were  = urum-  ?J ; in  b,  instead  of  jdndh,  it  reads  'vdqdh  [i.e. 
avdqdn  : glossed  by  asvddhindn  prdninah \ ; and  in  d,  for  ddtdm,  it  has  dattdv  [accent- 
less, and  glossed  by  prayacchatdm  ! \.  Ppp.  has  the  first  half-verse,  in  book  xix.,  read- 
ing udumbardu  and  caratdu.  *[For  the  confusion  between  the  sounds  of  d and  I and 
d and  /,  see  Kuhn’s  Pdli-gram.,  p.  37,  and  cf.  below,  at  3.  i,  -pdldyanti,  -pdd-.\ 

14.  Soma  purifies  itself  for  some;  some  wait  upon  (upa-ds)  ghee;  for 
whom  honey  runs  forward  (.?),  unto  them  do  thou  go. 

The  ‘ go  ’ in  these  v'erses  is  gachatdt,  imperative  of  remoter  or  after  action.  The 
translation  implies  restoration  in  c of  the  RV.  (x.  154.  i)  reading  pradhavati,  of  which 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


836 


2- 

our  pradhav  (p.  praodhaii')  ddhi  seems  only  a blundering  and  unintelligible  corruption. 
Some  of  our  mss.  (and  one  of  SPP’s)  accent  pradhavadhi.  The  comm,  agrees  with 
RV.,  and  SPP.  is  not  to  be  blamed  for  adopting,  though  against  all  the  authorities  save 
the  comm.,  prad/iavati  in  his  text.  TA.  (which  has  our  vss.  14,  17,  and  16  following 
immediately  after  our  1 1-13,  little  as  the  two  sets  appear  to  have  to  do  with  each  other) 
reads  (in  vi.  3.  2)  with  RV.  |_See  p.  xcii.J 

15.  They  who  of  old  were  won  by  right,  «born  of  right,  increasers  of 
right  — to  the  seers  rich  in  fervor  (idpas-),  born  of  fervor,  O Yama,  do 
thou  go. 

The  corresponding  RV.  verse  (x.  154.  4)  reads  in  a,  \>  purva  rtasapa  rtavanah,  in  c 
pitrn,  in  d tang  cid  evd  (as  in  our  vss.  14,  16,  17).  The  comm,  explains  yanta  here  to 
mean  yamavan  tiiyata,  or  yamena  fiTyamdna  preta,  which  is  probably  not  far  from 
correct ; it  is  the  deceased  person  who  is  addressed. 

16.  They  who  by  fervor  are  unassailable,  who  by  fervor  have  gone  to 
heaven  [svdr),  who  made  fervor  their  greatness,  unto  them  do  thou  go. 

The  corresponding  RV.  verse  (x.  1 54.  2)  has  no  variant ; in  TA.  (vi.  3.  2),  however, 
we  gatas  for  yayds  in  b,  and  mahdt  for  mdhas  in  c:  this  latter  reading  the  comm, 
appears  to  have  in  mind  when  he  explains  mahas  as  signifying  mahat. 

17.  They  who  fight  in  the  contests  {pradhdtia),  who  are  self-sacrificing 
(tanutydj)  heroes,  or  who  give  thousand-fold  sacrificial  gifts,  unto  them 
do  thou  go. 

The  corresponding  RV.  verse  (x.  154. 3)  has  no  variant ; TA.  (in  vi.  3.  2)  has  tanuty- 
in  b.  Ppp.  has  the  verse,  in  book  xx.,  and  reads  for  c,  tas  tvam  sahasradaksinah,  and 
in  ^ gachatam. 

18.  Poets  {kavi)  of  a thousand  lays  {-ttithd),  who  guard  the  sun  — to 
the  seers  rich  in  fervor,  born  of  fervor,  O Yama,  do  thou  go. 

The  verse  is  RV.  x.  1 54.  5,  without  variant.  The  comm,  adds  this  time  to  its  explana- 
tion of  yama  (cf.  under  vs.  15)  niyata  gakate  baddha  va. 

19.  Be  pleasant  to  him,  O earth,  a thornless  resting-place;  furnish 
him  broad  refuge. 

RV.  has  a corresponding  verse  (i.  22.  15),  but  reads  for  a syona  prthivi  bhava  ; and 
in  c it  reads  nas  for  astnai,  and  saprdthas  for  -thas  |_see  my  Noun-Inflection,  p.  s6oJ ; 
VS.  (xxxv.  21)  has  nearly  the  same,  but  inserts  nas  after  prthivi,  and  ends  with  -thas, 
like  our  text;  MB.  (ii.  2.  7)  agrees  with  VS.  except  in  having  -thas,  like  RV. ; it  also 
adds  a fourth  pada.  [^MP.  ii.  15.  2 agrees  with  RV.  save  that  it  combines  nag 
gdrma  and  ends  with  -thas.  Cf.  the  pratika  in  MGS.  i.  10.  5,  and  the  Index,  p.  158. J 
The  comm,  explains  anrksard  by  anadhika.  In  Kau^.  (80.  3)  this  verse  (according  to 
the  comm.,  vss.  19-21)  is  to  be  used  when  the  man  threatened  with  death  is  laid  on  the 
floor  on  darbha-^r?L%?, ; and  again  (80.  38),  when  the  dead  body  is  taken  down  from 
the  cart  at  the  funeral  pile;  and  once  more  (82.  33),  when  the  jar  containing  the  bones 
is  deposited  in  (or  on)  the  earth.  In  Vait.  37.  25,  vss.  19  and  20  accompany  the 
knocking-down  of  the  animal-victim  in  the  pitrusamcdha  sacrifice. 


837 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  2 

20.  In  the  unoppressive  wide  space  {/oka)  of  earth  be  thou  deposited; 
what  svad/ids  thou  didst  make  when  living,  be  they  dripping  with  honey 
for  thee. 

Most  of  the /rt</rt-texts  (except  our  Op.  and  one  of  SPP’s)  read  svadha  instead  of 
svadhah  in  c.  |_SPP.  gives  as  /a//rt-reading  svadhah,  and  so  the  comm,  interprets. J 
At  end  of  c,  the  authorities  are  bothered  by  a confusion  of  jivan  and  jivdm.  The 
/a</rf-mss.  read  jivdn  (tsvo  of  SPP’s  j^P.  and  P.»,  which  are  unaccented  in  this  bookj 
have  jivan):  the  samhiid-mss.  have  either  jivdhs  t-  (most  of  our  mss.),  or  else  jivdm  t- 
(our  O.  and  most  of  SPP’s  authorities),  or  else  jivan  t-  (one  or  two  of  SPP’s).  SPP. 
reads  in  his  text  jivan  and  says  “ the  emendation  is  mine,”  not  noticing  that  we  had 
made  it  (the  necessity  of  it  being  perfectly  obvious)  before  him.  The  comm.,  too,  has 
jivan.  The  comm.,  with  four  or  two  of  SPP’s  mss.,  makes  the  common  blunder  of 
reading  at  the  end  -^cyutah.  In  Kau5.  (82.  21)  the  second  half-verse  is  quoted  in  full 
to  accompany  the  pouring  a pot-offering  into  the  fire  on  the  second  day  after  cremation 
(here,  too,  only  one  ms.  reads  jivans  /-,  and  most  of  the  rest  jivam  /-). 

21.  I call  thy  mind  hither  with  mind  ; come  unto  these  houses,  enjoy- 
ing [them];  unite  thyself  with  the  Fathers,  with  Yama ; let  pleasant, 
helpful  {}(^agmd)  winds  blow  thee  unto  [them]. 

Excepting  K.,  all  our  mss.  read  imam  (or  imam)  in  b;  SPP.  records  the  reading  as 
given  only  by  two  of  his  pada--m%%.  ^Pada  c is  R\'.  x.  14.  8 a.J  The  comm,  glosses 
^agmas  with  sukhakards.  The  Anukr.  does  not  heed  the  redundant  syllable  in  b. 

22.  Let  the  water-carrying,  water-floating  Maruts  carry  thee  up,  mak- 
ing [thee]  cool  by  the  goat,  let  them  sprinkle  [thee]  with  rain,  splash  ! 

Some  of  the  authorities  (our  O.Op.R.D.,  and  near  half  of  SPP’s,  with  the  comm.) 
have  in  b udaplitias.  For  the  use  of  the  verse  by  Kau^.,  see  under  vs.  8 above.  |_Cf. 
the  use  of  bal  in  i.  3.  i.J 

23.  I have  called  up  life-time  unto  life-time,  unto  ability  {krdt?i),  unto 
dexterity,  unto  life  ; let  thy  mind  go  to  its  own  Lpl-J  \ then  run  unto  the 
Fathers. 

The  majority  of  our  mss.  (except  Bs.s.m.R.Op.K.  |_ which  have  sz’dnj ; T.  has  svamn), 
and  two  of  SPP’s,  read  svam  at  beginning  of  c,  as  does  also  the  comm.,  which  supplies 
tanum  for  it  to  qualify.  SPP.  gives  in  c-d  mdno  ddha,  and  claims  that  all  his  authori- 
ties without  exception  read  thus ; our  Bs.  has  'dhd,  and  if  any  of  the  other  samhitd-mss. 
Lexcept  O.,  which  has  mdno  ddha\  do  not  agree  with  this,  I have  failed  to  note  it. 

24.  Let  nothing  whatever  of  thy  mind,  nor  of  thy  life  (dsti),  nor  of 
thy  members,  nor  of  thy  sap,  nor  of  thy  body,  be  left  here. 

The  translation  implies  emendation  of  mdnas  to  mdnasas,  as  called  for  by  the  con- 
nection and  by  the  meter.  The  Anukr.  scans  the  verse  as  6-f  8 ; 10  = 24.  Bs.E.  have 
tanvhh  in  c.  This  verse,  with  26  below,  is  used  by  Kaug.  (82.  29)  in  connection  with 
gathering  up  the  bones  after  cremation;  with  the  same,  and  further  with  3.  25-37,  in 
connection  (85.26)  with  their  interment.  l_For  its  general  purport,  see  Weber,  Sb. 
1894,  p.  775,  note  2.J 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


838 


xviii.  2- 

25.  Let  not  the  tree  oppress  thee,  nor  the  great  divine  earth;  having 
found  a place  {lokd)  among  the  Fathers,  thrive  {edh)  thou  among  those 
whose  king  is  Yama. 

Only  about  half  the  mss.  have  at  the  end  the  true  reading  yamdrajastt  (which 
both  editions  give,  as  was  proper)  ; some  of  our  sa/hhita-mss.  (P.M.T.)  accent  yama- 
rajasii,  and  most  of  the  pada-m^s.  have  correspondingly,  as  two  independent  words, 
yama  : rdja<^su  (namely  Bp.D.Kp.,  and  two  of  SPP’s)  ; one  (I.)  \\7is  yamdraj-.  One 
or  two  (including  our  O.)  give  badhisthe  in  a.  TA.  (in  vi.  7.  2)  has  two  corresponding 
verses  : ma  tvd  vrksau  sdm  badhistam  md  matd  prthivi  tvdm  : pitfn  hy  dtra  gdcchasy 
edhasaih  ya7nardjye,  and  md  tvd  vrksdu  sdtn  bddhethdm  fnd  matd  prthivi  maht : 
vdivasvatdih  hi  gdcchasi  yavtardjye  vi  rdjasi : both  are  partly  corrupt.  According 
to  Kauq.  (82.  32),  the  verse  accompanies  the  deposit  of  the  collected  bone-relics  “ at  the 
root  of  a tree.”  |_Baunack,  ZDMG.  1.  281,  284,  understands  vdnaspdti  at  RV.  v.  78.  5 
and  AV.  xviii.  3.  70,  as  meaning,  like  vrksd  here,  a tree  used  after  the  manner  of  a 
coffin.  Curiously  enough,  petikd  (Sayana’s  gloss  for  vanaspaW)  usually  means  xd^tvos.  J 
|_For  consistency,  the  Berlin  ed.  should  read  vittvdi-.\ 

26.  What  limb  of  thine  is  put  over  at  a distance,  and  what  expiration 
[or]  breath  has  gone  forth  upon  the  wind(.^),  let  the  associated  {sdnidd) 
Fathers,  assembling,  make  that  enter  thee  again,  bit  {ghdsd)  from  bit. 

With  the  first  half-verse  is  to  be  compared  vii.  53.  3 a,  b.  All  the  sathhitd-'ms,%.  in  b 
accent  vdte,  save  one  of  SPP’s,  sec.  mami ; and  all  our  pada-vc\?<s.  divide  vd ; te,  as  if, 
after  all,  they  thought  vd  : te  intended.  SPP’s  /a^fiz-mss.  also  divide  vd  : te  (only  one 
of  them  is  accented)  ; he  adopts  vd  te,  on  the  authority  of  the  one  altered  ms.  [and  the 
comm.J.  To  me  vdte  seems  rather  the  preferable  reading,  though  there  is  not  much  to 
choose  between  the  two.  Our  O.  and  two  or  three  of  SPP’s  authorities  give  pdretdh 
|_plural : but  pada-xt\%.  has  yd  to  correspond  J.  Several  of  our  mss.,  and  the  decided 
majority  of  SPP’s  authorities  (except  the  y>a</(Z-authorities : which,  as  he  fails  to  report 
them,  presumably  have  -ddit)  read  sdnldad  gh-  \ but  of  our  pada-mss.,  all  but  one 
[_Op.s.m.J  give  sdonlddh,  and  this  SPP.  adopts  in  his  text,  as  do  we.  The  comm,  has 
santlds;  in  b,  he  reads  . . . par etdh.  The  use  of  the  verse  with  vs.  24  in  Kau^.  was 
stated  under  vs.  24. 

27.  The  living  have  excluded  this  man  from  their  houses  ; carry  ye  him 
out,  forth  from  this  village ; death  was  the  kindly  messenger  of  Yama; 
he  made  his  life-breaths  {dsn)  go  to  the  Fathers. 

The  verse  is  used  in  Kau^.  (80.  18)  with  an  oblation  to  the  fires,  when  preparing 
the  body  of  the  deceased  for  cremation.  |_Note  that  the  “messengers”  or  “men”  of 
death  or  of  Yama  play  a role  in  the  Buddhist  literature:  see  Anguttara  Nikaya,  iii.4 
(35  • P-  *38),  Devaduta  Vagga;  Jataka,  i.,  p.  138^4,  and  scholion ; Journal  of  the  Pali 
Text  Society,  1885,  p.  62. J 

28.  What  barbarians  (ddsyii),  having  entered  among  the  Fathers,  hav- 
ing faces  of  acquaintances,  go  about,  eating  what  is  not  sacrificed,  who 
bear  pardpiir  [and]  nipiir — Agni  shall  blast  (cihavi)  them  forth  from  this 
sacrifice. 


839 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


— xviii.  2 

Similar  verses  are  found  in  VS.  (ii.  30),  QQS.  (iv.  4.  2),  AQS.  (ii.  6.  2),  MB.  (ii.  3.  4), 
and  Ap.  (three  varying  versions  at  i.  8.  7).  Ap.  has  in  its  first  version  for  a,  b apa 
yantv  asitrah  pitrrupa  ye  rupdni  pratimucya  "caranti,  a close  analogue  to  our  first 
half-verse;  the  rest  |_including  of  Ap.  only  the  second  version J have,  without  variant, 
rupani pratimuHcdmana  dsurah  sdntah  svadhdya  cdranti,  which  is  not  quite  so  near. 
LTlie  third  version  in  Ap.  is_y^  jiidtlndin  pralirupdh  pitfn  mdyayd  'surah  pravistdh.\ 
In  c,  all  the  texts  |_including  the  three  versions  in  Ap.J  agree  with  ours.  For  d,  all  the 
texts  |_including  the  first  two  versions  in  Ap.J  have  agnis  tail  lokat  prd  nuddiy  (A(^S. 
-ddtv,  MB.  -datv)  asmat ; |_ while  the  third  version  in  Ap.  reads  ague  tan  asmdt  pra- 
nudasva  lokdt\.  The  comm,  to  V’S.  explains  pardpiiras  as  sthiiladehdn  and  nipiiras 
as  suksmadehdn,  which  is,  of  course,  the  purest  nonsense;  that  to  MB.  divides  pard 
puro  ni  puro  ye  bharanti,  and  connects  the  prepositions  with  the  verb,  rendering  the 
first  puras  by  “ our  enemies’  houses  ” and  the  second  by  “ our  kindred’s  houses  ” — 
quite  as  bad.  Our  comm.,  finally,  explains  pardpiiras  (through  pard  prnanti)  as 
pindaddtdrah  putrdh,  and  nipiiras  (through  niprnanti  |_cf.  his  remark  about  ni-pr 
reported  at  the  end  of  note  to  vs.  30J)  d^s  pdutrdh — if  possible,  worse  than  either  of  the 
others.  All  we  can  see  clearly  is  that  the  native  exegetes  are  quite  as  much  in  the  dark 
as  we  with  regard  to  the  value  of  these  obscure  words.  Except  O.R.,  all  our  mss.  have 
the  false  accent  dasydvas  in  a;  of  SPP’s,  only  two  do  so.  Of  the  mss.  in  our  hands  at 
the  time  of  printing  of  the  text,  only  I.  accented  jhdtimukhds  at  all  (two  of  SPP’s  also 
leave  it  accentless),  and  we  accordingly  emended  to  jhdtimukhds,  according  to  the 
usual  rule  for  such  a compound;  but  I.O.Op.R.K.,  with  the  majority  of  SPP’s  authori- 
ties, read  jhdtimukhas,  which  SPP.  has  therefore  properly  adopted  in  his  edition.  By 
Kau^.  (87.  30)  the  verse  is  prescribed  to  be  repeated  while  a lighted  brand  is  carried 
three  times  about  and  then  flung  away. 

29.  Let  there  enter  together  {sam-vig)  here  our  own  Fathers,  doing 
what  is  pleasant,  lengthening  [our]  life-time;  may  we  be  able  to  reach 
them  with  oblation,  living  long  for  numerous  autumns. 

The  translation  implies  in  a the  pada-rea.d\ng  svah  : nah,  which  SPP.  gives  by 
emendation,  all  the  7>a^(3-mss.  save  Bp.  (which  has  sva  : nali)  having  svanah;  again, 
it  implies  in  h pra°tirdntah,  w'hile  all  read  pra°tirdnte  |_or  -ate\  ; here  also  SPP.  emends 
to  -ntah.  The  comm,  reads  -nte,  and  glosses  it  by  pravardhayantu  / L A similar  uncer- 
tainty (as  between  the  Vulgate  and  Ppp.)  concerning  the  understanding  of  the  combina- 
tion/Jra/fraw/a  dyuh  was  noted  by  me  under  xiv.  2.  36.  J The  verse  is  used,  according 
to  Kaug.  (83.  29),  next  after  the  use  of  i.  52,  in  arranging  the  bones  for  burial;  and  it 
is  repeated,  like  the  latter,  in  the  pindapitryajha  (87.  28)  ; sam-viq,  as  here  applied, 
perhaps  has  its  secondary  sense  of  ‘ turn  in,  lie  down.’  The  comm,  reads  daksamdnas 
in  c,  explaining  it  by  vardhamdnds.  The  Anukr.  does  not  notice  the  redundant  sylla- 
ble in  c l_or  perhaps  assumes  a deficiency  in  d to  balance  it.  The  word  naks-  demands 
an  accusative : so  that  both  meter  and  syntax  combine  to  cast  suspicion  on  tebhyas\. 

30.  What  milch-cow  I set  down  {ni-pr)  for  thee,  and  what  rice-dish  for 
thee  in  milk  {kstrd) — with  that  mayest  thou  be  the  supporter  of  the  per- 
son {jdtta)  who  is  there  (dtj-ci)  without  a living. 

That  is,  ‘ without  the  means  of  sustaining  life.’  Our  Bp.E.  read  ajivanas,  unaccented ; 
the  normal  accent  would  be  ajlvands.  The  comm,  remarks  that  ni-pr  is  used  distinc- 
tively of  a gift  for  the  Fathers  (^pitrye  ddne  vartate). 


xviii.  2-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA.  840 

31.  Pass  forward  [over  a stream]  rich  in  horses,  which  is  very  propi- 
tious, or,  further  on,  an  rksdka,  more  new ; he  who  slew  thee,  be  he  one 
to  be  killed  ; let  him  not  find  any  other  portion. 

The  first  half-verse  is  extremely  obscure,  and  its  translation  only  mechanical ; we 
may  conjecture  that  its  text  is  corrupt.  Such  a combination  as  -^<jd  : rks-  (so  all  the 
y>a4h:-texts  read)  into  -vd  rks-  is  contrary  to  grammatical  rule,  unauthorized  by  the  Prat., 
and  unsupported,  so  far  as  I know,  by  any  second  case.  Part  of  our  samhitd-ms,s. 
(P.M.E.I.)  have  -vd  rks-,  but  that  is  equally  abnormal ; SPP.  makes  no  mention  of  any 
such  reading  among  his  authorities.  “ Stream  ” is  supplied  to  agvdvatim  because 
Kaug.  (82.  10)  prescribes  the  verse  to  be  used,  in  the  ceremonies  of  the  first  day  after 
cremation,  on  crossing  a stream,  and  prd  tara  naturally  suggests  it.  Aqvdvatwi  is 
unquestionably  the  AV.  text ; it  is  quoted  as  an  example  of  long  d in  such  a position 
under  Prat.  iii.  17.  One  may  conjecture  as  a plausible  emendation  dqmanvatim  prd 
tarayd  suqevdm  (cf.  for  dqmanvati  xii.  2.  26,  27 ; and  our  comm,  reads  here  taraya  for 
tara  ya).  Then  rksdka  might  possibly  be  a region  or  road  [_beyond  the  river J ‘ infested 
by  bears  ’ {fksa  : so  the  comm.)  ; the  word  rksdka  is  ignored  by  both  Pet.  Lexx.  [_save 
in  so  far  as  this  vs.  is  cited  by  the  Major  Lex.  under  rksikd\.  |_Weber  takes  it  as  ‘ the 
milky  way’ : Festgruss  an  Roth,  p.  138.J  But  it  is  of  little  use  to  speculate  in  such  a 
case.  SPP.  reads  in  c vadhyas,  with  (as  he  reports)  all  his  authorities  save  two;  we 
also  have  both  va-  and  ba-  among  our  mss.,  but  I cannot  specify  all  that  favor  the  one 
reading  or  the  other.  The  lacking  syllable  in  b,  not  noticed  by  the  Anukr.,  helps  in  its 
degree  to  indicate  corruption  of  text. 

32.  Yama  beyond,  below  Vivasvant  — beyond  that  do  I see  nothing 
whatever;  into  Yama  has  entered  my  sacrifice ; Vivasvant  stretched  after 
the  worlds  {bhti). 

SPP.  accents  pdras  in  a,  and  vivasvdn  in  a and  d,  though  the  majority  of  his  authori- 
ties pards,  and,  in  a,  vivdsvdn;  of  our  mss.,  only  Op.  has  pdras  and  in  a vivasvdn; 
but  O.Op.R.T.K.  have  vivasvdn  in  d.  The  Anukr.  takes  no  notice  of  the  metrical 
irregularities  (io-t-12:  ii-t-ii=  44). 

33.  They  hid  away  the  immortal  one  (f.)  from  mortals;  having  made 
one  of  like  color,  they  gave  her  to  Vivasvant ; what  that  was  carried  also 
the  two  A9vins ; and  Saranyu  deserted  two  twins. 

Whether  ‘ two  pairs  of  twins  ’ is  meant  is  not  altogether  certain ; but  that  would  be 
strictly  dvd  mithund;  |_but  see  BR.  v.  777,  line  3J.  The  verb  abharat  does  not  mean 
‘bore,’  in  the  sense  of  ‘gave  birth  to,’  though  it  might  mean  ‘carried  [in  her  womb],’ 
and  so  might  have  a nearly  equivalent  value;  our  comm,  renders  it  by  samabharat  or 
udapddayat.  The  third  pada  means  ‘ that  substitute,  whatever  it  really  was,’  though 
the  usual  version  “when  that  was”  {lor ydt  tdd dsit)  is  not  altogether  impossible.  The 
verse  is  RV.  x.  1 7.  2,  which  differs  only  by  reading  in  b krtvi  and  adadus  (for  which 
our  -dims  is  a common  corruption).  It  is  properly  inseparable  from  1.  53  above  ; [for 
bibliographical  references,  see  under  that  vs.J.  Kau9.  and  Vait.  pass  it  unused,  as  they 
did  I.  53.  |_The  comm.,  with  one  or  two  of  SPP’s  mss.,  reads  amrtdn  in  a.J 

34.  They  that  are  buried,  and  they  that  are  scattered  (yap)  away,  they 
that  are  burned  and  they  that  arc  set  up  (nddhita)  — all  those  Fathers, 
O Agni,  bring  thou  to  eat  the  oblation. 


841 


TRANSLATION  AND  NOTES.  BOOK  XVUI. 


-xviii.  2 

Ap.  (in  i.  8.  7)  has  a verse  analogous  with  this ; the  divisions  there  are  \_j'a  garbhe 
mamrus,\ parasias,  uddhatas,  and  nikhatas.  The  comm,  explains  paroptds  by  diiradeqe 
kasthavat  parityaktdh  j but  uddhitas  by  samskarottarakdlam  urdhvade^e  pitrloke 
sthitdh  ! it  evidently  refers  to  exposure  on  something  elevated,  such  as  is  practised  by 
many  peoples.  The  pada-\.^\\.  reads  uddkitdh,  undivided,  by  Prat.  iv.  63.  The  verse 
(according  to  Kauq.  87.  22)  is  used,  with  3.47,48  and  4.41,  in  pindapitryajna 
ceremony,  to  accompany  the  setting  up  of  one  of  two  lighted  sticks  (cf . under  i . 56)  and 
piling  fuel  around  it. 

35.  They  who,  burned  with  fire,  [and]  who,  not  burned  with  fire,  revel 
on  svadhd  in  the  midst  of  heaven  — them  thou  knowest,  if  thine,  O Jata- 
vedas ; let  them  enjoy  with  svadhd  the  sacrifice,  the  svddhiti. 

The  verse  corresponds  to  RV.  x.  15.  14  a,  b and  13  c,  d (and  to  VS.  xix.  60  a,  b and 
67  c,  d).  In  the  first  half,  AVL  and  RV'.  agree  (two  of  our  mss.,  O.R.,  combine  yi  'nag-')  ; 
VS.  has  -svdttas  both  times  for  -dagdhds.  For  c,  RV.  and  V'S.  read  ivdth  veitha  ydii 
ti  jdt-  ‘ thou  knowest  how  many  they  are,’  and  of  this  our  text  is  doubtless  a cor- 
ruption. Nearly  half  the  mss.  have  te  (both  editions,  with  the  remaining  mss.,  including 
our  O.R.T.K.,  //)  ; the  translation  implies  te.  HGS.  (ii.  ii.  i)  has  ague  tdn  veti/ia 
yadi  te  jdtavedah.  For  d,  RV’^.  and  VS.  have  svadhabhir  yajndm  sukrtam  jnsasva ; 
and  here  again  our  text  seems  only  a corruption;  svddhitim  (p.  svdodhitim)  must  be 
meant  as  nomen  actionis  to  svad/ta,  I think,  = ‘the  giving  of  svadhd'  — a false  forma- 
tion. The  comm,  reads  svadhdyds  and  svadhitam,  explaining  the  latter  as  svadhd 
samjdtd  yasya.  According  to  the  comm.,  this  verse  and  the  preceding  are  used  in  the 
pindapitryajfia  “on  laying  two  pieces  of  fuel.” 

36.  Burn  {tap)  thou  propitiously  (f«/«)  ; do  not  burn  overmuch ; 
O Agni,  do  not  burn  the  body  ; be  thy  vehemence  {qtisma)  in  the  woods ; 
on  the  earth  be  what  is  thy  violence  {haras). 

Two  of  our  mss.  (R.s.m.Op.),  and  one  of  SPP’s  reciters,  leave  tapas  at  end  of  b 
unaccented;  and  this  is,  of  course,  more  correct.  For  the  application  of  the  verse 
according  to  Kau^.,  see  under  2.  4,  with  which  it  is  closely  akin  in  sense.  |_The  comm, 
reads  tanvas  in  b.J 

37.  I give  this  release  to  him  who  hath  thus  come  and  hath  become 
mine  here  — thus  replies  the  knowing  Yama  — let  this  one  approach 
{upa-sthd)  my  wealth  here. 

The  translation  implies  that  rdyd  before  upa  in  d means  rdyds  (accus.  pi.),  and  not 
rdyi,  as  understood  by  the  ^art<2-text ; the  comm,  understands  rdyas.  Also,  that  cedvn. 
b admits  of  being  taken  as  ca  id  |_the  pada-ttxX  always  reads  ca  : it,  even  when  the 
meaning  is  ‘ if  ’J  with  individual  meaning,  and  not  as  the  compound  particle,  = ‘ if.’ 
l_There  is  a gap  in  the  commentary  just  after  the  explanation  of  etat ; but  the  com- 
mentator’s text  of  the  AV.J  reads  ydt  ios  yds  at  beginning  of  b.  For  the  Kaug.  use  of 
the  verse  with  i.  55,  see  under  the  latter.  This  verse  also  accompanies  (with  3.  73  : 
Kaug.  85.  24)  the  deposition  of  the  bones  in  the  hole  in  the  ceremony  of  interment. 

38.  This  measure  do  we  measure,  so  that  one  may  not  measure 
further;  in  a hundred  autumns,  not  before. 

That  is,  that  there  be  no  more  such  measuring  for  any  of  us  till  his  hundred  years  of 
life  are  full.  The  comm,  understands nd  ?ndsdtdi  f_(7ram.  § 893  aj  zs  yathd  md 


BOOK  XVIII,  THE  ATHARVA-VEDA-SAT^IHITA. 


842 


xviii.  2- 

|_=  }nam\  na  "satai,  nd  "sita,  na  prdpnuydt ! Kau9-  uses  the  verse  twice  (85.  3,  12  — 
unless  in  the  ce  of  sutra  three  is  disguised  the  beginning  of  vs.  39  or  41)  in  con- 

nection with  the  elaborate  measuring  out  of  the  place  of  interment  of  the  bone-relics. 
[_See  Caland,  Todtengebrduche,  p.  145  and  note  534. J 

39.  This  measure  do  we  measure  forth,  so  that  etc.  etc. 

40.  This  measure  do  we  measure  off,  so  that  etc.  etc. 

41.  This  measure  do  we  measure  apart,  so  that  etc.  etc. 

42.  This  measure  do  we  measure  out,  so  that  etc.  etc. 

43.  This  measure  do  we  measure  up,  so  that  etc.  etc. 

44.  This  measure  do  we  measure  together,  so  that  etc.  etc. 

The  comm,  regards  all  these  parydya-\2Lx'\zX\ox\s  of  vs.  38  as  to  be  used  with  it  where 
it  is  prescribed ; the  Kau^.  says  nothing  of  this.  The  comm,  also  gives  artificial  and 
absurd  interpretations  of  the  altered  prepositions  at  the  beginnings  of  the  verses. 
|_Some  of  the  alterations  spoil  the  meter  (p.  830,  H 4).J 

45.  I have  measured  the  measure,  I have  gone  to  heaven  {svd}-) ; may 
I be  long-lived ; so  that  etc.  etc. 

|_The  prior  half  of  the  verse  appears  to  be  prose.  J The  Anukr.  scans  8-h6:8-f8  = 3o 
syllables.  This  verse  (according  to  the  comm.,  vss.  45-47)  follows  the  process  of 
measurement  (Kaug.  85.  17). 

46.  Breath,  expiration,  through-breathing  (vydna),  life-time,  an  eye  to 
see  the  sun  : by  a road  not  beset  with  enemies  {-pdra)  go  thou  to  the 
Fathers  whose  king  is  Yama. 

The  comm,  explains : mukhandsikdbhydm  bahir  nihsaran  vdyuh  prdnah ; antar- 
gacchann  apdnah : madhyasthah  sann  a<;itapttddikam  vividham  dniti  krtsnadeham 
vydpayati  ’ii  vydtiah.  It  foolishly  understands  yamdrdjnas  in  d as  gen.  sing.:  (the 
road)  “of  king  Yama.”  The  Pet.  Lexx.  render  dparipara  by  ‘not  roundabout,’  as  if 
the  final  para  were  somehow  also  a pari;  the  comm,  understands  the  word  nearly  as 
above  translated ; |_and  the  translation  is  supported  by  VS.  iv.  34  J.  The  Prat.  (iv.  39  c) 
notes  the  division  vi°dndh  \n  pada-text,  while  prd/id  and  apdnd  are  always  undivided. 

47.  They  that  departed  unmarried  [but]  assiduous,  abandoning  hatreds, 
having  no  progeny  — they,  going  up  to  heaven  {dh^,  have  found  a place 
(lokd),  Lthey,J  shining  didhydna)  upon  the  back  of  the  firmament. 

The  comm,  commits  the  absurdity  of  glossing  agru  by  agragdmin,  and  (^a^amdnd 
(‘  assiduous  ’ : i.e.  having  faithfully  performed  their  religious  duties)  by  qansamdna  or 
else  (from  root  faf  ‘leap’)  pluiagamanaqlla  / It  seems  hardly  possible  to  avoid  taking 
didhydna  in  d as  meant  for  didydna ; the  comm,  renders  by  dipyautdua.  The  mss. 
vary  between  agrdvas  and  dgravas,  none  of  ours  that  were  collated  before  publication 
having  the  latter,  which  is  the  true  accent  [correct  the  Berlin  ed.J,  and  is  adopted  by 
SPP.  on  the  authority  of  a majority  of  his  authorities  (with  which  our  O.Op.R.T. 
agree). 

48.  Watery  is  the  lowest  heaven  {dtv),  full  of  stars  is  called 

the  midmost ; the  third  is  called  the  fore-heaven  {pradiv),  in  which  the 
Fathers  sit. 


843 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  2 

Rather  than  leave  plln-  in  b untranslated,  we  set  in  our  version  the  comm’s  worthless 
etymological  guess  (^palayanll  'ti  pllavah;  grahanaksatradayah').  SPP.  has  at  the 
beginning  the  better  accent  udanvdti,  as  read  by  half  his  authorities  (and  by  our 
O.Op.R.  among  those  collated  after  publication).  Our  Bp.D.  accent  also  pilumati ; 
O.  reads  puiimatl,  doubtless  an  accidental  blunder,  yet  suggesting  the  emendation 
pitiimdti  ‘rich  in  nourishment.’  For  the  use  of  the  verse  prescribed  by  Kau^.,  see 
under  i.  6i  ; the  comm,  says  simply  that  with  this  verse  and  another  one  {iti  dvdbhydm) 
the  body  is  raised  in  order  to  being  laid  on  the  cart  or  litter  (for  transportation  to  the 
funeral  pile);  a schol.  (note  to  Kau^.  82.  31)  uses  it  also  in  connection  with  the  inter- 
ment of  the  bone-relics. 

49.  They  that  are  our  father’s  fathers,  that  are  [his]  grandfathers,  that 
entered  the  wide  atmosphere,  they  that  dwell  upon  earth  and  heaven 
{dtv)  — to  those  Fathers  would  we  pay  worship  with  homage. 

The  first  half-verse  is  found  again  below  as  3.  59  a,  b.  The  verse  is  used  (Kaug. 
81. 37)  |_as  the  last  one  of  eleven  verses  (see  my  note  to  xviii.  i.  49)  which  accompany 
the  oblations  offered  to  Yama  and  poured  upon  the  corpse  (comm.,  vol.  iv.,  p.  1 1 s'7 : he 
says  iti  dvdbhydm)  in  the  cremation  ceremony  after  the  fire  is  lighted J. 

50.  This  time,  verily,  not  further  {dparam),  seest  thou  the  sun  in  the 

heaven  {div) ; as  a mother  her  son  with  her  hem  (sic),  do  thou  cover 

him,  O earth. 

The  last  half-verse  is  RV.  x.  18.  ii  c,  d,  without  variant  (TA.,  in  vi.  7.  i,  has  at  the 
end  bhiitni  vrnu),  and  is  also  found  below  as  3.  50  c,  d.  Kau9.  (86. 10)  applies  the  verse, 
with  3.  49  and  4.  66,  in  raising  a pile  over  the  interred  bones ; according  to  the  comm. 
[_vol.  iv.,  p.  115J,  the  pile  is  of  an  uneven  number  of  sticks  (y^aldkd)  or  bricks,  and 

vss.  50-52  are  to  be  used.  |_Over  “ hem  ” W.  interlines  “ skirt.”  “ Border  of  the  gar- 

ment” says  our  comm.,  celdncalena.\  [_As  to  this  beautiful  verse,  see  Weber,  Sb.  1895, 
p.  861,  and  cf.  the  epilogue  to  the  T^a  Upanishad,  especially  vss.  1 5,  16.J 

51.  This  time,  verily;  not  further;  in  old  age  another  further  than 
this ; as  a wife  her  husband  with  her  garment,  do  thou  cover  him, 
O earth  (bhtimi). 

The  first  half-verse  is  very  obscure,  and  the  second  pada  perhaps  corrupt.  The 
comm,  takes  jardsi  with  the  first  pada,  and  explains  that  “what  food  etc.  has  been 
enjoyed  in  old  age,  this  verily,  left  over,  not  anything  else  [further],  is  to  be  enjoyed  ” ; 
and  then  “than  this  place  of  interment,  any  other  place  is  not  found  for  him” : all  of 
which  is  simply  silly.  The  Anukr.  pays  no  attention  to  the  redundant  syllable  (unless 
we  pronounce  patim  ’va)  in  c. 

52.  I cover  thee  excellently  with  the  garment  of  mother  earth;  what 
is  excellent  among  the  living,  that  with  me;  svad/id  among  the  Fathers, 
that  with  thee. 

The  comm,  does  not  scruple  to  take  bhadrdyd  as  used  for  bhadrdyds,  and  qualify- 
ing  prthivyas.  |_He  treats  tdn  mdyi  etc.  as  at  xi.  7.  5,  12,  14:  cf.  note  to  xi.  7.12. 
Weber  thinks  this  vs.  is  spoken  by  the  heir  of  the  dead  man.J 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAI^IHITA. 


844 


xviii.  2- 

53.  O Agni-and-Soma,  makers  of  roads,  ye  have  distributed  (vi-dha)  to 
the  gods  a pleasant  treasure  [and]  world  ; send  ye  unto  [us]  Pushan,  who 
shall  carry  by  goat-traveled  roads  him  that  goes  thither. 

The  translation  implies  emendation  at  the  end  of  gachatain  to  gdchantatn,  which 
seems  necessary  in  order  to  make  sense  ; the  corruption  to  the  former  may  have  been 
made  because  it  better  suits  the  meter.  — ^The  translation  also  implies  the  reading 
presyatam,  which  is  given  in  the  Berlin  text  and  is  supported  byj  our  Op.  (prd  : isya- 
tam),  by  SPP’s  |_Cp.  {^prd : isyatani)  and  by  hisj  Dc.  secunda  manu : all  the  rest  read 
prcsyanta7n  (p.  prd  : is- or  prd  : is-),  which  SPP.  accordingly  adopts  in  his  saihhitd- 
text ; |_but  in  h\s  pada-re.xt.  he  prints  .•  isyantatn,  and  he  mentions  the  accent  in  his 
notej.  The  comm,  glosses  presyantam  with  pragacchantam  in  his  usual  loose  and 
easy  way. — Nearly  all  our  mss.  also  have  ajoyandis  (p.  ajahay-)  in  d;  we  followed  Bs. 
in  giving  ajay-  (which  the  translation  implies).  ^Weber  also  accepts  the  reading  ajay- 
and  interprets  it  as  ‘ traveled  by  man’s  unborn  {a-ja)  or  immortal  part,  i.e.  his  spirit  ’ : 
Festgruss  an  Roth,  p.  138  and  note  5.J  On  the  authority  of  a single  ms.,  SPP.  accepts 
as  his  reading  anjoyandis j |_as  to  this  matter,  see  my  note  marked  with  a * in  the  next 
paragraphj.  The  reading  anjoyandis  had  already  been  conjectured  by  the  Pet.  Lexx. ; 
|_so  BR.  V.  959,  with  the  meaning  ‘ leading  straight  to  the  goal  ’ : cf.  OB.  i.  18  bj.  The 
reading  anjay-  is  given  by  two  or  three  of  SPP’s  mss. ; among  them  is  that  of  the 
comm.,  who  explains  hy  aiijasd,  drjavena ydnti  . . . ebhih.  The  “ goat- traveled  ” roads, 
of  course,  are  those  to  which  Pusan’s  team  of  goats  are  wonted.  — Two  of  SPP’s 
authorities  give  dadhatus  in  b ; the  comm,  reads  dadhatus  in  one  of  two  alternative 
explanations,  and  -thus  in  the  other.  — Possibly  vi  before  lokd?n  is  to  be  taken  as 
belonging  to  this  word  alone  : ‘ye  have  assigned  to  the  gods  a pleasant  treasure.’  |_I  do 
not  see  what  W.  means  by  the  last  sentence. J — For  the  use  of  the  verse  by  Kau^.  etc., 
see  under  1.61  and  2.48;  the  comm,  includes  with  it  vss.  54  and  55.  It  exceeds  a 
proper  tristubh  by  two  syllables. 

* [In  reading  anjoyandis,  SPP.  is  supported  in  fact  by  three  or  four  of  his  mss. 
(B.C.R.Dc.p.m.)  and  presumably  also  by  at  least  three  of  his/<r4i3-mss.,  since  he  reports 
nothing  to  the  contrary.  Moreover,  he  thinks  that  further  support  is  given  him  by  the 
reading  ahjdy-  of  two  of  his  authorities  (Dc.  sec.  manu,  and  the  reciter  V.),  which 
reading,  as  he  says,  may  represent  an  ill-corrected  reading  aujoy- ; and  perhaps  the 
ajduy-  of  the  reciter  K.  points  in  the  same  direction,  to  anjoy-.  As  between  the  read- 
ings anjoy-  and  ajay-,  even  Whitney’s  mss.  point  decidedly  to  anjoy-.  — Leaving  the  mss. 
of  this  passage  out  of  account,  however,  the  word  anjoyana  is  well  supported  by  its 
exact  synonym  anjasayana,  p.  ahjasdodyana,  used  four  times  of  the  paths  (sruti)  by 
which  one  goes  to  the  heavenly  world  (TS.  vii.  2.  i* ; 3.  53 : 4.  n : also  AB.  iv.  17,  here 
as  the  exact  opposite  of  a ‘roundabout  road  ’ ?nahdpathah  parydnah),  and  also  by  the 

doubtless  precisely  equivalent  ahjasindm  {srutlni)  of  the  Rigveda  (x.  32.  7) Tliis 

last  phrase  Sayana  explains  alternatively  by  rju?n  akutilam  tndrgam  j cf.  his  similar 
explanation  oi  pathd  devatra  'njase  'va  yatidn  at  x.  73.  7 ; cf.  also  anjasdyano,  used  in 
the  Digha  Nikaya,  xiii.  4 ff.,  as  a synonym  of  uju-maggo ; all  of  which  is  in  most  per- 
fect accord  with  the  above-mentioned  drjavctia  etc.  of  our  comm.,  whose  testimony 
therefore  is  decidedly  in  favor  of  the  reading  anjoyandis. — If  aiijoy-  is  the  true  reading 
and  ajay-  the  corrupt  one,  the  corruption  is  a very  natural  one,  considering  that  Pu.san’s 
team  (see  RV.  vi.  55.  6,  4 ; 57.  3 ; x.  26.  8 ; and  the  occurrences  of  ajd(va)  consists  of 
goats. J 


845  TRANSLATION  AND  NOTES.  BOOK  XVIII.  -xviii.  2 

54.  Let  Pushan,  knowing,  urge  thee  forth  from  here  — he,  the  shep- 
herd of  creation  {b/uivana)  who  loses  no  cattle  ; may  he  commit  thee  to 
those  Fathers,  [and]  Agni  to  the  beneficent  gods. 

The  RV.  has  a corresponding  verse  (x.  17.3),  without  variant.  TA.  (in  vi.  i.  i)  has 
in  c (iaciat  (as  has  our  comm.),  and  at  the  end  suviddtrebhyas.  The  mss.  are  somewhat 
equally  divided  in  c-d  between  -bhyo  'gntr  and  -bhyo  agntr ; our  text  adopts  the  latter ; 
SPP.,  better,  the  former,  with  RVL  and  TA. 

55.  May  life-time,  having  all  life-time,  protect  thee  about;  let  Pushan 
protect  thee  in  front  on  the  forward  road ; where  sit  the  well-doers, 
whither  they  have  gone,  there  let  god  Savitar  set  thee. 

RV.,  in  the  corresponding  verse  (x.  17.  4),  reads pdsati  in  a,  and  //  yaytts  at  end  of 
c,  [thus  rectifying  the  meter  in  both  placesj  ; and  TA.  (in  vi.  i.  2)  agrees  with  it  both 
times;  the  comm,  also  has  pasati.  The  verse  is  metrically  irregular  (lo-l-  ii  : 
12-1-11=  44)  ; |_but  perfectly  good  in  its  RV.  form  (i  i 4-  1 1 : 12  -f-  i i)J. 

56.  I yoke  for  thee  these  two  conveyers  \ vdJini\,  to  convey  {vah)  thee 
to  the  other  life ; with  them  to  Yama’s  seat  and  to  the  assemblies  go 
thou  down  {dva). 

Ava,  in  d,  is  so  strange  that  we  can  only  regard  it  as  a corruption  for  dpi,  which  TA. 
reads  in  the  corresponding  verse  (in  vi.  i.  i).  TA.  also  has  the  better  reading  -nithaya 
in  b [so  both  editionsj,  as  has  also  the  comm.,  though  its  explanation  seems  rather  to 
imply  -n  tidy  a.  TA.  further  has  the  bad  accent  vahni  in  a.  and  gives  in  c yabhydm,  and 
in  d (for  sdmitis')  sukftdm.  The  comm,  has  sam  iti,  taking  sam  as  joint  prefix  with 
ava,  and  iti  as  anena  prakdrena  j our  Bp.E.  read  sdmiti  caj  possibly  the  comm's  error 
is  akin  with  this.  According  to  Kau^.  (80.  34),  the  verse  is  used  when  two  draft-oxen, 
or  two  men,  are  harnessed  to  draw  the  body  to  the  funeral  pile. 

57.  This  garment  hath  now  come  first  to  thee;  remove  {apa-ii/i)  that 
one  which  thou  didst  wear  here  before ; knowing,  do  thou  follow  along 
with  what  is  offered  and  bestowed,  where  it  is  given  thee  variously 
among  them  of  various  connection  {Ivibandhn). 

TA.  (in  vi.  i.  i)  has  a corresponding  verse,  but  with  sundrj'  variants:  at  the  begin- 
ning, iddm  (which  is  better)  tvd  vdstram  j in  c,  d,  dnu  sdm  paqya  ddksinam  ydthd  te. 
Te  dattdm  is  perhaps  better  ‘ given  by  thee  ’ — thy  former  deeds  of  religion  and  charity, 
now  to  be  enjoyed  in  their  fruit ; and  vibandhu  ‘ to  those  not  thine  own  connections.’ 
The  Pet.  Lexx.  explain  vibandhusu  as  ‘ destitute  of  connections  or  relatives.’  The 
comm.,  with  its  customary  regardlessness  of  accent,  understands  the  word  as  two  words, 
vi  bandhusu,  and  connects  vi  viqesena')  with  dattam.  According  to  Kaug.  80. 17, 
the  verse  is  used,  with  4.  31,  in  connection  with  dressing  the  body  for  cremation;  in 
81.29,  some  of  the  mss.  substitute  it  for  vs.  22  above.  Some  of  the  schol.  (note  to 
Kau^.  80.  52)  use  it  and  4.  31  when  the  body  is  laid  on  the  funeral  pile.  The  verse,  as 
a tristubh,  is  rather  svardj  than  bhttrij  (ii-l-i2:  Ii-t-i2  = 46). 

58.  Wrap  about  thee  of  kine  a protection  from  the  fire;  cover  thyself 
up  with  grease  and  fatness,  lest  the  bold  one,  exulting  with  violence 
{haras),  shake  thee  strongly  {dadrJi)  about,  intending  to  consume  thee. 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


846 


xviii.  2- 

The  corresponding  RV.  verse  is  x.  1 6.  7 ; in  b it  transposes  7>iidasa  and  pivasd,  and 
in  d it  has  vidhaksydn  paryankhdyate,  which  is  decidedly  better.  TA.  (in  vi.  1.4)  reads 
dddhad  vidhaksydn  paryankhdyatai.  Our  vidhaksdfi,  though  read  by  both  editions, 
is  only  another  example  of  the  not  infrequent  careless  omission  of  y after  a y or  fy 
only  one  of  our  mss.  (Op.)  reads  -ksydn,  but  five  of  SPP’s  authorities  give  -ksyan 
(as  against  six  with  -ksa7i'),  and  it  is  much  to  be  wondered  at  that  he  has  not  adopted 
it  in  his  text ; the  comm,  seems  to  read  -ksan,  but  explains  as  if  -ksyan  (^vi^esena  dag- 
dhujn  icchati).  At  the  end  we  ought  to  rt,zA parihkhdyatdi,  and  SPP.  gives  that,  with 
the  majority  of  his  mss.,  the  rest  having,  with  our  ttxt,  pdrihkhay-\  of  our  mss.,  only 
two  of  the  later  collated  ones  (O.Op.)  have  the  proper  accent;  Bp.  pdrioinkhaydtdi, 
which  is  absurd  * ; the  comm,  treats  pari  as  an  independent  word  (as  if  the  r.eading  were 
pdri  "hkhdyatdi).  The  comm,  glosses  dadhfk  hy  pragalbkas;  |_cf.  my  Noun-Injlection, 
JAOS.  X.  498 J.  By  Kauq.  (81.  25)  the  verse  is  taught  to  be  used  when  the  dead  man’s 
face  is  covered  with  the  omentum  of  the  anustarani  cow  (hence  ‘ of  kine  ’)  on  the  pile  ; 
the  omentum  is  to  be  pierced  with  seven  holes.  * |_Cf.  the  impossible  pada-rending 
vlobhati  at  xiii.  3.  17,  and  the  other  similar  ones  cited  in  the  note  to  that  verse.  J 

59.  Taking  the  staff  from  the  hand  of  the  deceased  man  {gaidsu), 
together  with  hearing,  splendor,  strength  — thou  just  there,  here  may 
we,  rich  in  heroes,  conquer  all  scorners  [and]  evil  plotters. 

60.  Taking  the  bow  from  the  hand  of  the  dead  man,  together  with 
authority  {ksatrd),  splendor,  strength  — take  thou  hold  upon  much  pros- 
perous good ; come  thou  hitherward  unto  the  world  of  the  living. 

The  two  verses  together  correspond  to  RV.  x.  18. 9,  our  60  a,  b most  nearly  to  9 a,  b, 
and  our  59  c,  d to  9 c,d.  But  RV.  has  for  its  b asmd  ksatraya  vdrcase  bdlaya,  and  in  its 
d spfdhas  for  fnrdhas.  TA.  (in  vi.  i . 3)  has  three  verses,  with  a-b  respectively  as  follows : 
suvdrnafh  hdstdd  adddatia  mridsya  qriydi  brdhmane  tijase  bdlaya;  dhdnur  hdstad 
adddana  mrtdsya  qriydi  ksatraydu  'jase  bdlaya;  and  mdtiim  hdstdd  addddnd  fnrtdsya 
qriydi  vige pustydi  bdldya;  their  common  second  half  agrees  with  RV.  except  in  having 
suqevds  for  suvirds ; they  are  addressed  to  Brahman,  Kshatriya  and  Vaigya  respectively, 
as  our  two  are  addressed  to  Brahman  and  Kshatriya,  and  that  of  RV.  to  Kshatriya 
only.  ‘ Hearing’  in  our  59  b has  a special  meaning,  the  hearing  or  inspired  reception 
of  the  sacred  word  |_cf.  i.  1.2,  and  notej.  Kauq.  80.  48, 49  explains  the  two  verses  as 
uttered  while  staff  or  bow  is  taken  from  the  dead  hand,  as  the  body  lies  on  the  pile 
ready  for  cremation ; and  80.  50  implies  a third  verse  addressed  to  a Vai9ya,  on  taking 
from  him  a goad  {astrdm').  Our  60  c,  d is  evidently  addressed  to  the  person  (the  son) 
who  removes  the  article.  The  comm,  reads  in  59  c (with  TA.)  suqevds. 

(_Here  ends  the  second  amtvdka,  with  1 hymn  and  60  verses.  The  quoted  Anukr. 
says  sastig  ca  ; cf.  page  814,  ^ 5.J 

|_Here  ends  also  the  i\\\TX.y-i\\\Td  prapdthaka. \ 

3.  [Funeral  verses.  J 

\^Atkarvan. — saptatis  tryadhikd.  yamadevatyam  mantroktabahudevatyam  ca  (y,  6.  dgneyydu  ; 
44,  46.  mantroktadevatye  ; yo.  bhduml ; y4.  dindavi ; yb.  dpyd).  trdistubham  : 4,  8,  it, 
sata/ipankti ; y.  y-p.  nicrd  gdyatrJ ; 6,  yb,  b8,  70,  7^.  anustubh  ; 18,  gy~2<),  44,  4b. 
jagati  {18.  bhurij ; sg.  virdj)*  ; yo.  y-p.  atijagati ; yt.  virdt  gakvari;  y2-yy,  47,  4g,  y3. 
bhurij ; yb.  i-av.  dsury  anustubh  ; yy.  i-av.  dsurt  gdyatri ; yg.  pardtristup  paiikti ; yo. 
prastdrapankti ; y4.  purd nustubh  ; y8.  virdj  ; bo.y-av.  b-p.  jagati ; b4- bhurtk  pathyd- 
pankty  drsi ; by.  pathyd  brhati ; bg,  yi.  uparistddbrhati.'] 


847  . 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  3 

•|_The  Anukr.  (the  text  of  which  is  perhaps  in  disorder  at  this  point)  reads  aujate 
vyaiijata  (vs.  l8)  indro  ma  marutvan  iti patica  (vss.  25-29)  jagatyas : tatrdi  'kadhika 
(?)  bhurig  antya  (vs.  29)  viral.  See  under  vss.  18  and  29.  J 

|_The  prose  parts  are  the  first  padas  (the  ;7//a-padas)  of  vss.  25-28  and  30-35,  and 
\\-\t  yajurmantras,  vss.  36-37:  see  Part  III.,  below.  J 

|_In  Paipp.  (in  xx.)  is  found  of  this  hymn  only  verse  56. J 

LRitual  uses.  — Only  eight  verses  (2,  5,  18,  25,  38,  39,  44,  45  : the  last  two  together 
twice,  and  both  times  in  the  order  45,  44)  are  used  in  Vait.,  and,  of  course,  in  rites  other 
than  funeral  rites:  see  under  the  verses.  In  Kauq.,  about  three  quarters  of  the  hymn 
(all  but  21  vss.)  are  used,  and  used  in  the  chapter  (xi. : as  noted  by  Whitney,  page  814) 
on  funeral  rites:  see  under  the  verses.  It  is  of  critical  interest  that  two  blocks  of 
verses  (Parts  II.  and  IV'.,  as  divided  below,  where  see)  which  find  no  use  in  the  funeral 
ritual,  form  each  a nearly  corresponding  block  in  RV'.J 

|_The  provenience  of  the  material  of  this  hymn.  — In  this  hymn,  as  compared  with 
hymn  2 (see  p.  830),  the  proportional  part  of  material  recurring  in  the  RV.  rises  again, 
and  is  about  33  verses  out  of  73,  or  nearly  one  half.  — The  “Parts”  into  which  the 
hymn  is  here  divided  are  primarily  for  the  convenience  of  the  discussion,  although  some 
of  them  (as  II.,  III.,  IV.,  V.,  VI.)  have  also  a critical  significance. 

Part  I.,  verses  1-20.  — This  part  contains  only  3 verses  (2,  6,  13)  from  the  funeral  hymns 
of  the  RV.,  and  only  2 others  (7,  18)  from  other  parts  thereof,  parts  widely  separated. 
Of  the  last  7 vss.  of  this  part,  only  vss.  17  and  18  find  use  in  the  Kau^ikan  ritual. 
Part  II.,  verses  21-24.  — This  block  of  verses  corresponds,  without  changes  of  order,  to 
the  last  varga  of  the  second  Vamadeva  hymn,  more  precisely  to  RV'.  iv.  2.  16,  17, 
18,  and  19  a,  b,  to  which  is  then  appended  the  last  half-verse  of  RV.  ii.  23,  with 
the  Grtsamada  refrain.  Neither  ritual  makes  any  use  whatever  of  any  verse  or 
pada  of  this  part. 

Part  III.,  verses  25-37.  — This  part  consists  of  two  six-membered  sequences,  a and  b 
(a=the  five  verses,  25-29:  b = the  six  verses,  30-35),  each  sequence  with  one 
member  for  each  of  the  “six  directions”  (E.,  S.,  VV'.,  N.,  fixed,  and  upward)  ; the 
whole  followed  by  \.^o  yajurmantras  (vss.  36-37:  comm.,  p.  1584).  — All  the  ii 
verses  of  sequences  a and  b have  the  refrain  lokakrtas  etc.  (a  jagati-tristubh  half- 
verse)  in  common.  Moreover,  all  those  1 1 verses  (except  one,  namely  vs.  29)  have 
as  tlieir  second  pada  the  obscure  y'rt^a^f-pada,  bdhucyutd  prthivi  dyatn  ivo  'pdri ; 
and  for  their  first  pada  an  «//a-pada  applying  in  turn  to  one  or  another  of  the  six 
directions. — In  the  excepted  verse  (vs.  29  : see  my  note  below),  it  would  seem  as 
if  two  directions  had  been  crowded  into  one  verse,  the  ‘ fixed  ’ into  pada  a and  the 
‘ upward  ’ into  pada  b : if  so,  it  is  this  condensation  that  has  reduced  sequence  a 
from  6 verses  to  5,  and  effected  the  displacement  of  the  pada  bdhucyutd  etc.  — Thus 
the  refrains  of  this  part  are  all  metrical  (smooth  jagati  or  tristubh  padas),  as  is 
also  the  first  half  of  vs.  29 ; while  the  r?Aa-padas  are  prose,  as  are  also  the  yajur- 
mantras. — Parts  III.  a and  III.  b look  to  me  like  antiphonal  sequences  (cf.  the 
introduction  to  ii.  5),  the  verses  of  a containing  the  prayers  that  are  worded  as  if 
uttered  by  the  suppliant  dead  man,  and  the  verses  of  b containing  the  responses  * 
of  his  helper,  very  likely  the  dead  man’s  eldest  son  (see  my  note  to  vs.  25  : but  just 
how  they  were  used,  of  course,  I cannot  say).  If  I am  right,  vs.  34,  reinforced  by 
the  first  bv'O  clauses  of  36,  would  answer  to  29  a ; and  vs.  35  would  answer  to  29  b. 
But  against  my  view  is  the  fact  that  we  have  tvd  in  29  a where  we  should  expect 
md. — * [After  writing  the  above,  I find  that  Weber,  Sb.  p.  265,  had  expressed  a 
similar  view  as  to  the  responsive  structure,  and  had  proposed  to  emend  tvd  to 


XVlll.  3- 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


848 


Part  IV.,  verses  38-41-  — This  again  is  a real  unity  in  the  RV.,  being  the  entire  hymn 
RV.  X.  13  except  its  last  verse,  the  fifth,  and  except  its  vs.  i d.  The  verses  of  this 
part,  again  like  those  of  part  II.,  find  no  use  in  the  funeral  ritual  (although,  indeed, 
Vait.  uses  two  of  them  in  the  agnistoma).  For  the  curious  dislocation  and  mis- 
division  of  the  material  by  AV.,  see  p.  858,  *[[  10,  and  cf.  T]  8 of  this  page. 

Part  V.,  verses  42-48. — Verses  from  the  principal  RV.  hymn  to  the  Fathers,  x.  15, 
namely  its  vss.  12,  7,  ii,  5,  8,  9,  and  10,  with  much  derangement  of  the  RV.  order. 
Part  VI.,  verses  49-52.  — Burial-verses  from  RV.  x.  18,  to  wit,  vss.  10,  1 1,  12,  13,  in 
strict  RV.  sequence. 

Part  VII.,  verses  53-60.  — Eight  verses,  of  which  seven  are  from  five  of  the  RV. 
funeral  hymns,  x.  14,  15,  16,  17,  18  (represented  in  the  order  16,  16,  17,  18 : 14,  15, 
16),  and  of  which  the  remaining  one  (our  vs.  54)  is  without  ritual  use  and  plainly 
intrusive  and  doubtless  put  after  our  53  on  account  of  its  striking  surface- 
resemblances  to  our  53.  Our  vs.  60  is  widely  separated  from  its  fellow,  our  vs.  6, 
as  is  noted  under  the  verses. 

Part  VIII.,  verses  61-64.  — Verses  not  elsewhere  found,  save,  in  part,  in  AV.(^(JS.MB. 
Part  IX.,  verses  65-67.  — Found  in  RV.  outside  the  limits,  x.  10  and  x.  18,  between  which 
the  funeral  verses  are  massed,  to  wit,  as  RV.  x.  8.  i ; x.  123.  6;  and  vii.  32.  26. 

Part  X.,  verses  68-72.  — This  is  an  anustubh  sequence,  peculiar  to  our  AV.  text,  and 
with  only  a couple  of  longer  padas  (namely  69  d,  jagatl;  7 1 d,  tristubJi). 

Part  XI.,  verse  73.  — This  is  a trishibh  which  looks  as  if  it  had  been  put  here  on  account 
of  superficial  likenesses  to  its  next  following  companion,  vs.  i of  hymn  4.  If  this 
surmise  is  correct,  we  are  to  assume  here  amisdivision  of  their  material  by  the  makers 
of  thea«?i!7/a^a-divisions  somewhat  similar  to  that  seen  at  RV.  vii.  55.  i.  Cf.  the  cases 
at  AV.  i.  20  (vs.  4)  and  21,  vi.  63  (vs.  4)  and  64 ; also  at  iv.  15.  1 1 and  12.J 

Translated;  Weber,  Sb.  1896,  pages  253-277  (with  analysis,  etc.);  Griffith,  ii.  236; 
verses  not  taken  from  the  RV.  are  rendered  by  Ludwig,  pages  484-487.  — The  RV. 
verses  are  translated,  of  course,  by  the  RV.  translators:  the  verses  from  RV.  x.  18,  in 
particular,  by  Whitney,  Oriental  and  Linguistic  Studies,  i.  54,  53  (vs.  44  at  p.  60  ; and 
so  on)  ; RV.  x.  18  also  by  Roth,  in  Siebenzig  Lieder  des  RV.,  p.  1 50. 

1.  This  woman,  choosing  her  husband’s  world,  lies  down  {tii-pad)  by 
thee  that  art  departed,  O mortal,  continuing  to  keep  [her]  ancient  dpty 
{dhdrma) ; to  her  assign  thou  here  progeny  and  property. 

Verses  1-4  are  translated  and  interpreted  (I  think,  incorrectly)  by  Hillebrandt  in 
ZDMG.  xl.  708  ff.  Kau^.  (80.44)  the  comm,  declare  that  with  this  verse  the  wife 
is  made  to  lie  down  beside  her  dead  husband  on  the  funeral  pile.  The  comm,  glosses 
dharmam  with  sukrtani,  and  understands  the  sense  of  the  pada  as  it  is  translated 
above.  The  sense  of  d alone  seems  to  indicate  that  the  woman’s  action  is  nothing  more 
than  a show,  expected  to  be  followed  by  that  of  the  next  verse,  since  “progeny  and 
property  ” are  rewards  for  this  life,  not  for  the  other.  The  comm,  says  it  is  meant  for 
her  next  birth.  TA.  also  has  the  verse  (in  vi.  i.  3),  but  reads  for  c vl^vam  purandm 
dnu  paldyanti — a very  inferior  text.  Some  of  our  mss.  (O.Op.D.R.K.),  and  even  the 
majority  of  SPP’s,  have  in  c -pdddyantl,  but  SPP.  rightly  accepts  -paid-',  |_cf.  the 
phonetic  relation  of  udumbara  and  ulumbala,  above,  2.  13J. 

2.  Go  up,  O woman,  to  the  world  of  the  living  ; thou  liest  by  {upa-qi)  this 
one  who  is  deceased  : come  ! to  him  who  grasps  thy  hand,  thy  second  spouse 
{(iidhisu),  thou  hast  now  entered  into  the  relation  of  wife  to  husband. 


849  TRANSLATION  AND  NOTES.  BOOK  XVIII.  -xviii.  3 

The  verse  is  RV.  x.  18.  8,  whose  text  differs  only  by  reading  in  c didhisds,  and  this 
is  given  also  by  two  of  our  mss.  (R.D.)  and  the  majority  of  SPP’s,  so  that  it  certainly 
ought  to  be  accepted  as  the  true  reading,  dadh-  being  only  a corruption.  TA.  (in 
vi.  I.  3)  has  didhisds,  but  after  it  ivdrn  etiit,  and  in  b iiasum,  in  neither  case  making 
any  important  change  in  the  sense.  |_TA.,  both  text  and  comm,  in  both  ed’s,  reads 
abht  sdmbabhiiva  : the  comm,  xt.wditxsh'j  abhimukhyena  samyak  prapnuhi  ! which  pro- 
cedure gives  a shock  even  to  one  who  is  wonted  to  the  Hindu  laxity  of  ideas  about 
I'diyadltikaranya.^  The  meaning  given  to  abhi  sdm-bhu  in  the  translation  is  decidedly 
the  only  admissible  one ; nor  need  one  hesitate  to  render  didhisii  according  to  its  later 
accepted  meaning.  The  woman  cannot  be  left  free  and  independent ; she  can  only  be 
relieved  of  her  former  wifehood  by  taking  up  a new  one  (even  if  this  be,  as  is  probable 
enough,  nominal  only)  ; he  who  grasps  her  hand  to  lead  her  down  from  the  pile  becomes, 
at  least  for  the  nonce,  her  husband.  The  direction  of  Kaug.  (80.  45)  in  connection  with 
the  verse  is  simply  “one  makes  her  rise”;  the  comm.  |_vol.  iv.,  p.  129,  endj  specifies 
that  this  is  done  “ if  she  desires  to  live  in  this  world  again  ” ; neither  tells  who  is  to 
take  her  hand  — as,  for  example,  A9valayana  does  (AGS.  iv.  2.  i8)  : “her  husband’s 
brother,  a representative  of  her  husband,  a pupil  [of  her  husband],  or  an  aged  servant.” 
[Whether  the  levir  and  the  “ representative  ” are  the  same  person  or  two  different 
ones  does  not  appear  from  the  translation  nor  from  the  original  of  AGS.J  Vait.  (38.  3) 
uses  the  verse  in  Xht  pttrusamedha. 

3.  I saw  the  maiden  being  led,  being  led  about,  alive,  for  the  dead  ; 
as  she  was  enclosed  with  blind  darkness,  then  I led  her  off-ward  {dpacl) 
from  in  front  {prdktds). 

The  translation  of  b implies,  [not  the  jiva?n  rtdbJiyas  of  the  Berlin  text,  but  ratherj 
the  reading ymfw  mridbhyas  : this  is  accepted  by  SPP.  and  is  supported  by  the  majority 
of  his  authorities  [including  two  recitersj  and  by  the  comm,  and  by  some  of  our  mss. 
collated  later  (O.Op.R.T.),  [and  especially  by  the  variant  of  TA.,  belowj.  [Compare 
the  cases  of  yame  dlrghatn,  etc.,  discussed  in  the  note  to  xviii.  2.  3.  J The  version  in 
TA.  (vi.  12.  i)  is  better  than  ours  in  a.  b:  dpa^yama  yuvathn  acdrantim  mrtaya  jivam 
parinlydmdndm ; but  not  so  good  in  c,  d:  andhena  ya  tdmasa  pravrta  'si  praclm 
dvacim  dva  ydnn  dristyai.  According  to  Kau^.  (81.20),  vss.  3 and  4 are  used  as  the 
cow  (to  serve  as  anustarani)  is  led,  at  the  funeral  pile,  around  (the  fires)  leftwise ; the 
comm,  gives  a corresponding  explanation ; and  the  comment  to  TA.  also  understands  it 
of  such  a cow  (rajagavi)  ; [cf.  Caland,  Todtengebrditche,  p.  40J.  It  is  very  difficult  to 
believe  that  this  was  the  original  meaning  of  the  verse,  and  that  it  did  not  rather  refer  to 
some  rescue  from  immolation  of  a young  wife.  The  comm,  paraphrases  pada  d by  enath 
gam  purvadeqat  qavasamipad  apanmukhiiii  qavdi  pardFimukhim  asmadabhimukhim 
prapayami : this  is  of  no  authority.  Pada  a can  be  made  full  only  by  the  unacceptable 
resolution  dpaqiam  j the  TA.  reading  of  the  word  would  remove  the  difficulty. 

4.  Foreknowing,  O inviolable  one,  the  world  of  the  living,  moving 
together  [with  him]  upon  the  road  of  the  gods  — this  is  thy  herdsman 
{gopati) ; enjoy  him ; make  him  ascend  to  the  heavenly  (svargd)  world. 

There  is  no  difficulty  in  understanding  this  of  the  a7iustarani  cow,  with  the  sutras 
and  commentaries,  although  we  should  expect  rather  pitrlokdm  in  a,  and  josaya  in  c. 
[By  ^^siitras"  I suppose  W.  means  sutra  20  of  Kau^.  81  (cited  under  vs.  3)  and  siitra  37 
of  Kau^.  80  (cited  under  this  vs.)  ; and  by  “ commentaries,”  the  AV.  comm,  to  vss.  3-4 
(vol.  iv.,  p.  1313)  and  the  comm,  to  the  TA.  correspondent  in  vi.  12.  i (Poona  ed.,  p.  449) 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


850 


xviii.  3- 

of  our  vs.  3.J  Besides  the  use  of  the  verse  with  the  one  preceding,  as  explained  under 
the  latter,  it  again  (Kaug.  80.  37)  accompanies  the  leading  of  a cow  around  fuel  and  fire ; 
and  the  schol.  (note  to  81. 33)  employ  it  further  at  the  kindling  of  the  pile.  The  verse 
lacks  only  one  syllable  of  being  a regular  tristubh  (11  + 11:10+11=  43). 

5.  Unto  sky  {div),  unto  reed,  more  helpful  of  streams;  O Agni,  gall 
of  the  waters  art  thou. 

The  translation  of  a and  b is  purely  mechanical.  Other  texts  have  a quite  different 
version  of  them.  VS.  (xvii.  6 a-c)  reads  upa  jmdnn  upa  vetase  'vatara  nadlsv  a; 
MS.  (in  ii.  10.  i ; but  p.  dvataratti)  the  same  (and  the  editor  reports  K.  and  Kap.S.  as 
agreeing)  ; TS.  (in  iv.  6.  i^)  the  same  except  dvattarmn ; VS.  and  MS.  admit  a much 
more  intelligible  rendering  (‘  close  to  earth,  close  to  reeds,  descend  thou  in  the  streams  ’). 
In  all  the  other  texts,  the  verse  is  preceded  by  our  vi.  106.3  b and  other  similar 
addresses  to  Agni,  in  the  agtiicayana  ceremony;  and  so  also  in  Vait.  (29.  13),  where 
the  verses  accompany  the  drawing  of  a frog,  of  the  water-plant  avakd,  and  of  reeds, 
across  the  fire-site  in  all  directions.  In  Kauq.  (82.  26),  this  verse  and  3.  60  are  used  in 
the  ceremony  of  gathering  the  bone-relics  on  the  third  day  after  cremation,  with  the 
direction  iti  mantroktany  avaddya.  |_The  authorities  differ  as  to  the  day : Caland, 
Todtengebrduche,  p.  99. J The  comm,  explains  [_vol.  iv.,  p.  132*5,  p.  i69*°J  that  vss.  5 
and  6 Ath.  Paddhati  cited  in  note  to  Kauq.  82.  26) J [_and  60 J are  addressed  to  the 
plants  mentioned  in  those  verses  |_and  gives  a list  of  plants : cf.  SPP’s  note  with  extract 
from  Keqava,  and  Bloomfield’s  note  to  82.  26 J.  The  comm,  adds  that  the  plants  are 
used  by  the  performer  in  besprinkling  a Brahman’s  bones  with  milk.  Under  this  verse 
the  comm,  makes  dydm  mean  avakdm^  because  this  rises  above  the  water  without 
touching  earth ! The  verse  does  not  need  to  be  scanned  as  nicrt. 

6.  Whom  thou,  O Agni,  didst  consume,  him  do  thou  extinguish  again; 
let  there  grow  here  the  kydmbu,  the  ^andadurvd,  the  vydlkaga. 

RV.  (x.  16.  13)  has  the  same  verse,  but  calls  two  of  the  plants  kiyambu  and  pdka- 
diirva.  Vyalkaqd  (p.  vhalkaqd')  might  well  be  an  adjective,  ‘ free  from  alkaqa  ’ or  the 
like,  if  we  only  knew  what  alkaqa  meant.  |_W’s  Op.R.  accent  vyalkaqa  ; and  so  five 
of  SPP’s  authorities,  against  four  with  29/dA.J  TA.  disagrees  with  both  AV.  and  RV. 
in  reading  at  vi.  4.  i kydmbus  |_both  ed’sj,  but  agrees  with  RV.  in  having  pdkadurva, 
[_and  with  both  ed’s  of  AV.  in  accenting  vyalkagd] ; it  reads  jdyatdfn  for  rohatu  in  c, 
and  tvdin  for  tdm  in  b.  — The  comm,  explains  qdndadurvd  as  dtlrvd  (‘millet’)  that 
springs  up  near  water,  having  egg-shaped  roots,  or  that  has  long  joints,  and  adds  that 
it  is  called  “big  millet”  {brhaddurvd')\  but  this  is  probably  without  authority.  With 
as  little  reason  he  glosses  alka  by  qdkhd  ‘branch,’  and  declares  vyalkaqa  to  mean  “fur- 
nished with  various  (yividhd)  branches”;  [_so  also  the  comm,  on  RV.  and  on  TA.J. 
The  verse  is  not  directly  quoted  by  Kauq.,  but  (as  was  pointed  out  above)  it  is  regarded 
by  the  comm.  |_and  the  PaddhatiJ  as  included  with  vss.  5 and  60  in  82.  26,  and  probably 
with  justice.  — This  verse  and  its  successor  in  RV.  and  TA.  (strangely  removed  to  be 
3.  60  in  AV.)  are  both  plainly  intended  as  remedial  and  expiatory  for  the  cruel  office  of 
Agni  in  burning  a corpse ; the  fire  is  not  only  to  be  extinguished,  but  to  be  followed  by 
its  antithesis,  the  growth  of  water-plants  and  the  appearance  of  their  attendant  frogs : 
compare  Bloomfield  in  AJP.  xi.  342-350  Lor  JAOS.  xv.,  p.  xxxixj.  L^his  expiatory 
and  remedial  rite  is  avouched  for  antiquity  by  MBh.  viii.  20.  50  = 819;  Pdndyah  . . . 
svadhdm  ( = pretaqarlrarvpam  havdi)  ivd  “pya  jvalanah  pitrpriyas  ( = qmaqdndgnih) 


851 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  3 

tatah  praq&ntah  salilapravahatah  j and  a note  to  the  P.  C.  Roy  version  of  this  pas- 
sage, p.  65,  says  that  it  persists  even  to  this  day  in  India. J 

7.  Here  is  one  for  thee,  beyond  is  one  for  thee;  enter  thou  into 
union  with  the  third  light ; at  entrance  be  thou  fair  {cdrti)  with  [thy] 
body,  loved  of  the  gods  in  the  highest  station. 

The  verse  is  RV.  x.  56.  i,  which  reads  in  c tanvds,  and  in  d janitre  (for  sadhdsthe'). 
It  is  also  found  in  SV.  (i.  65),  TB.  (in  iii.  7.  13),  TA.  (vi.  3.  i ; 4.  2),  and  Ap.  (ix.  i.  17); 
in  a,  TB.Ap.  have  u (for  u before  te)  ; in  c.  all  have  samveqanas,  while  SV.  gives  ianvi 
and  the  others  tanuvai ; in  d,  TB.Ap.  read  priye,  and  S\'. TB.Ap.  agree  with  RV’.  in 
janitre.  According  to  Kau^.  (80. 36),  the  verse  accompanies  the  carrying  of  the  fire 
at  the  head  of  the  procession  to  the  funeral  pile ; as  the  comm,  states  it,  carrying  the 
three  fires,  in  the  case  of  one  who  has  established  sacrificial  fires.  The  three  “ lights  ” 
are  thus  understood  to  be  the  three  sacrificial  fires ; but  they  are  probably,  in  the  origi- 
nal meaning  of  the  verse,  rather  three  regions  of  light,  to  the  highest  of  which  the 
deceased  is  to  be  translated. 

8.  Rise  thou,  go  forth,  run  forth  ; make  thee  a home  {okas)  in  the  sea 
[as]  station ; there  do  thou,  in  concord  with  the  Fathers,  revel  with  soma, 
with  the  svadhds. 

The  first  half-verse  is  found  also  in  TA.  (in  vi.  4.  2)  which  has  the  easier  ending 
paratni  vyhman ; the  second  half  of  the  TA.  verse  is  our  vi.  63.  3 c,  d.  The  majority 
of  our  samhita-'cn%%.  combine  dravd  'kah  in  a-b,  but  SPP.  reports  nothing  of  the  kind 
from  his  authorities.  The  verse  can  be  forced  down  to  forty  syllables  (as  2l patikti)  by 
violence  in  c ; |_its  natural  scansion  is  as  8 -I-  1 1 ; 1 1 -1-  1 1 J.  It  is  one  of  the  utthapani 
or  ‘uplifting’  verses,  which,  with  the  harinis  or  ‘taking’  verses,  are  used  more  than 
once  in  Kau^.,  and  are  cited  in  V’ait.  (37.23-24)  and  elsewhere,  in  connection  with  lift- 
ing and  moving  the  corpse  etc.  This  one  accompanies  (Kau^.  80.  31)  the  raising  of  the 
corpse  to  carry  it  to  the  funeral  pile,  and  later  (80.35),  "’•fb  1.61  and  3.  9 and  others, 
the  lifting  on  to  the  cart  and  removing ; and  yet  later  (82.  31)  the  gathering  up  and  carry- 
ing away  the  bone-relics. 

9.  Start  {cyu)  forward,  collect  {sam-bhr)  thy  body  ; let  not  thy  limbs 
{gdtra)  nor  thy  frame  {qdrira)  be  left  out ; enter  together  after  thy  mind 
that  has  entered  ; wherever  in  the  world  thou  enjoyest,  thither  go. 

The  first  half-verse  and  the  last  pada  are  found  also,  as  parts  of  different  verses,  in 
TA.  vi.  4.  2 ; which,  however,  reads  ut  tistha  'tas  tanuvam  sdrn  bharasva  me  'hd 
gatram  dva  hd  nia  qdriram,  and  ydtra  bhumydi  vrndse  tdtra  gaccha.  Some  of  our 
mss.  (P.M.O.R.T.K.)  accent  dmt  in  c;  and  some  (all  except  O.Op.R.K.,  also  two  of 
SPP’s)  have  bhume  in  d;  the  comm,  reads  bhumdu.  According  to  Kaug.  (80.  32),  the 
dead  body,  after  being  raised  {utthdpay-)  with  the  preceding  verse,  is  made  three  times 
to  set  forth  (?  samhdpay- ; sam-hd  means  usually  simply  ‘ get  up  ’ ; it  is  added,  “ as  many 
times  as  it  is  raised  ”)  with  this  one ; and  this  verse  is  used  again,  with  the  preceding 
verse  (under  which  see)  and  others,  in  80.  35  and  82.  31. 

10.  Let  the  soma-drinking  (somyd)  Fathers  anoint  me  with  splendor, 
the  gods  with  honey,  with  ghee ; making  me  pass  further  on  unto  sight, 
let  them  increase  me,  attaining  old  age,  unto  old  age. 


xviii.  3-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA.  852 

Some  of  the  mss.  (including  our  D.R.p.m.T.)  read  djantu  in  b;  possibly  it  is  their 
way  of  emending  the  false  accent  of  dhjantu ; doubtless  we  ought  to  change  this  to 
ahjdntu  rather  than  to  admit  the  modulated  stem  dhja.  praiika  (yarcasa  matn) 

applies  either  to  this  verse  or  to  the  next,  or  probably  is  used  to  include  both  ; whatever 
it  applies  to  is  used,  according  to  Kau9.  (81.47;  87. 4),  in  connection  with  rinsing  the 
mouth  at  the  end  of  the  cremation  ceremony  and  at  the  beginning  of  the  pindapitr- 
yajna;  and  also  (86.  17),  with  3.  61-67,  in  the  ceremony  of  interring  the  bones,  in  con- 
nection with  supporting  the  dhriivanas*  on  the  north-west  of  the  fire.  The  comm, 
takes  notice  of  only  the  first  of  these  three  applications.  *[_Caland,  WZKM.  viii.  369, 
would  read  dhuvanany  upayachante  at  86.  16 : I suppose  he  would  render,  ‘they  offer 
fannings  [to  the  relics].’  But  are  we  sure  that  86.  17  goes  with  86.  16  and  forms  a 
part  of  the  dhuvana  ceremony  1 — Cf.  my  note  to  vs.  1 7 below.  — The  non-lingualization 
of  the  first  n gives  the  strongest  possible  support  for  dhuvanani  as  against  dhru-.\ 

11.  Let  Agni  anoint  me  completely  with  splendor;  let  Vishnu  anoint 
wisdom  into  my  mouth  ; let  all  the  gods  fix  wealth  upon  me ; let  pleasant 
waters  purify  me  with  purifiers. 

The  verse  is,  with  resolution  of  ma-am,  a regular  tristubh,  and  no  paiikti.  As  to 
its  ritual  application,  see  under  the  preceding  verse ; the  comm,  regards  it  as  sharing 
with  that  verse. 

12.  Mitra-and-Varuna  have  enclosed  {pari-dha)  me;  let  the  sacrificial 
posts  of  Aditi  increase  me ; let  Indra  anoint  splendor  into  my  hands ; 
let  Savitar  make  me  one  attaining  old  age. 

Most  of  our  mss.  (all  except  Op.R.),  and  half  of  SPP’s,  read  at  the  beginning  mUra- 
varuna  (Bp.  -nati),  vocative,  which  might  stand  if  we  altered  adhatam  to  -thdmj  both 
editions  give  mitravdruna,  ours  by  emendation.  A variant  for  svdravas  in  b would  be 
very  welcome  ; the  comm,  gets  rid  of  the  difficulty  in  its  characteristic  way,  by  making 
the  word  an  adjective  to  adiiyds,  and  signifying  either  “ making  a pleasant  sound  ” or 
“ making  a distress  directed  at  our  enemies  ” ! The  third  pada,  if  properly  read,  has  a 
redundant  syllable ; but  the  Anukr.  would  apparently  have  us  read  nyanaktii  in  three 
syllables,  as  written.  The  Kaug.  uses  the  verse  with  washing  the  hands,  at  the  end  of 
the  cremation  ceremony  (81. 46),  and  at  the  beginning  of  the  pindapitryajha  (87.  3)  ; 
the  comm,  notices  only  the  latter  of  the  two  uses. 

13.  Him  who  died  first  of  mortals,  who  went  forth  first  to  that  world, 
Vivasvant’s  son,  assembler  of  people,  king  Yama  honor  ye  with  oblation. 

The  second  half-verse  is  identical  with  1.49  c,  d,  and  the  first  half  is  analogous  with 
the  same,  a,  b ( = RV.  x.  14.  i etc. : see  under  i.  49).  The  verse  is  redundant  by  a 
syllable  in  [the  perfectly  good  jagatl  padaj  d.  For  its  use  by  Kau^.,  with  2.49,  see 
under  the  latter;  [and  especially  my  note  to  i.  49 J.  [The  verse  is  discussed  by  Hille- 
brandt,  Ved.  My t hoi.  i.  491.J 

14.  Go  away,  ye  Fathers,  and  come;  this  sacrifice  is  all  anointed  with 
honey  for  you ; both  give  to  us  here  excellent  property,  and  assign  to  us 
wealth  having  all  heroes. 

The  second  half-verse  is  found  also  in  A(^S.  (ii.  7.  9)  and  MB.  (ii.  3.5);  both  read 
at  the  end  ni yacchaia,  and  at  the  beginning  MB.  has  datta  'sm-,  and  AQS.  strangely 


853 


TRANSLATIOiX  AND  NOTES.  BOOK  XVIII. 


-xviii.  3 

dattaya  'sm-.  |_Our /rt^/d-texts  read  dattd  {=  datld  u)  iti:  see  Prat.  i.  So.J  The  trans- 
lation implies  that  drdvine  'hd  is  for  drdvinam  ihd  (p.  drdvind  : ihd')\  the  comm, 
glosses  drdvind  by  drmnnam ; [_cf.  my  A'oun-InJIection,  p.  331,  IT  4J.  The  comm,  also 
understands  the  first  pada  to  signify  that  the  Fathers  are  to  go  to  their  own  world,  and 
then  to  return  when  invoked  to  their  own  sacrifice ; and  this  is  probably  the  sense. 

15.  Let  Kanva,  Kakshivant,  Purumlclha,  Agastya,  (^yavaqva,  SobharT, 
Archananas,  Vigvamitra,  Jamadagni  here,  Atri,  Kagyapa,  Vamadeva,  aid 
us. 

‘ The  comm,  amuses  himself  with  giving  etymologies  for  all  these  names,  only  passing 
over  Agastya  and  Sobhari  as  “evident”  {prasidd/ia). 

16.  O Vigvamitra,  Jamadagni,  Vasishtha,  Bharadvaja,  Gotama,  Vama- 
deva— Atri  hath  taken  [grab/i)  our  with  obeisances;  ye  Fathers 

of  good  report,  be  gracious  to  us. 

The  translation  implies  in  d emendation  of  sti-sadt^dsas  to  suqansasas  [_so  W’s  ms. ! 
it  must  certainly  be  a double  slip  for  su^ansasas ],  for  which  it  seems  most  probably  a 
corruption,  and  which  is  read  by  the  comm,  ^he  reads  in  fact  sut^ansdsas,  and  under- 
stands it  as  \V.  doesj ; the  only  variants  in  the  mss.  are  suqanqdsas  |_with  palatal  f twicej 
in  some  of  ours  (P.M.I.)  and  one  (C.)  of  SPP’s,  and  the  accentuation  on  the  second 
syllable,  -sdtkq-,  in  a few  (including  our  O.R.T.).*  Pltaras  in  b ought  properly  to  be 
without  accent.  [_As  to  what  precedes,  see  the  next  li.J  Some  of  the  mss.  read  qdrdir 
or  qdrdir.  The  comm,  first  identifies  the  word  with  chardis,  and  pronounces  it  a name 
for  ‘ house  ’ ; then,  as  alternative,  he  gets  it  from  root  qard  and  makes  qardayati  signify 
balayatij  |_and,  as  a final  alternative,  he  regards  the  word  as  the  name  of  a RishiJ. 
Neither  Kaug.  nor  \'ait.  makes  any  use  of  these  two  verses.  |_Weber,  Episches  im 
vedischen  Ritual,  Sb.  1891,  p.  787,  suggests  a special  connection  of  this  book  xviii.  with 
the  Kaugikan  Vigvamitras.J 

*LThe  decision  here  lies  between  the  well-authenticated  su-qdhsa  (‘of  good  wishes, 
kindly  ’ : root  qans')  and  the  doubtful  su-sam^ds  (‘  kindly  admonishing,’  presumably 
oxytone : root  ^ds  with  sam).  The  former  occurs  five  times  in  RV.  and  also  at  AV. 
xix.  10.6.  The  latter  occurs  nowhere,  unless  here,  nor  does  it  seem  to  be  apposite  in 
meaning : yet  the  authority  of  the  mss.  and  of  the  qrotriya  \ . is  decidedly  in  favor  of 
it.  No  ms.  soever  actually  gives  su^ansdsasy  but  the  mss.  that  have  the  impossible 
S7tqan<^dsas  may  well  be  regarded  as  intending  sugatisdsas.  — Moreover,  if  the  two  voca- 
tives stood  in  the  order  pitarah  su-,  I should  leave  the  second  one  unaccented  {Gram. 
§ 314  d),  as  W.  suggests ; but  with  the  order  su-  pit-,  the  second  seems  distinctly  more 
independent  of  the  first  {Gra?n.  § 314  e)  and  may  properly  be  accented.  I would  there- 
fore read  suqansdsah  pitarah,  and  render  ‘ O ye  kindly  ones,  ye  Fathers ! ’ As  for  the 
meaning  of  sugdhsa:  note  that  ^dhsa  means  ‘a  wash,  good  or  evil,’  i.e.  not  only  ‘curse,’ 
but  also  ‘ blessing,’  and  is  used  in  these  two  opposite  senses  in  two  contiguous  RV^ 
verses,  vii.  25.  2,  3 ; and  that,  in  its  good  sense,  it  is  pertinent  to  the  Fathers,  as  at 
RV.  X.  "jS.  2,,  pitrnam  nd  qdhsdh  surdtdyah.  Note  further  that  ‘kindly’  accords  well 
with  the  character  of  the  Fathers  as  described  in  RV.  x.  15:  they  bless  and  help 
(vss.  5 d,  4 c),  and  are  harmless  (i  c,  6 c)  and  gracious  (3  a,  9 c).  — That,  in  such  a 
“ pestilent  congregation  of  ” sibilants  as  suqahsdsas,  a blunder  of  the  tradition  is  rather 
to  be  expected  than  not,  is  my  opinion  : whoso  doubts  it,  let  him  attempt  “ with  moderate 
haste”  to  repeat  aloud  three  times  the  simple  English  sentence  “she  sells  sea-shells. ”J 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


854 


xviii.  3- 

17.  They  overpass  defilement  (riprd),  wiping  [it]  off  in  the  metal  bowl 
kasyd),  assuming  further  on  newer  life-time,  filling  themselves  up  with 

progeny  and  riches ; then  may  we  be  of  good  odor  in  the  houses. 

[_Pada  c = RV.  x.  18.  2 c.J  The  translation  boldly  assumes  that  kasyd  is  a corrup- 
tion of,  or  equivalent  to,  kansd  j the  Pet.  Lexx.  pass  the  word  without  notice  ; the  comm, 
says  that  kasa  means  klkasa  ‘ vertebra,’  the  ki  being  dropped  by  Vedic  license  (!),  and 
that  kasya,  as  an  adjective  derived  from  it,  means  “the  place  of  cremation”!  All 
authorities  read  without  variation,  |_save  that  SPP’s  qrotriya  K.,  whose  memory 

of  this  book  was  not  perfect,  recited  kdsye\.  |_See  note  *,  below. J The  authorities  are 
divided,  however,  between  mrjands  and  7tirja7ias  (among  those  having  the  latter  are  our 
O.R.)  ; both  editions  give  the  former,  though  it  is  an  isolated  accentuation;  77irjd7td  is 
regular  (and  occurs  in  RV.),  while  77ifjana  is  supported  (Gra77i.  § 619  d)  by  the  analogy 
of  several  other  such  participles;  [_cf.  note  to  vs.  73 J.  Two  of  our  three  pada-xass. 
(Bp.Kp.)  have  dyuhodddhuTtas  in  b as  compound,  and  most  of  our  sa7hJiitd-mss.  (all  save 

0. R.)  accent  accordingly  dyur  d-\  but  SPP.  acknowledges  the  reading  in  only  a single 
ms.  (pada),  and  of  course  gives  in  his  text  (as  we  in  ours  by  emendation)  dyur  d-. 
The  comm,  regards  surabhdyas  in  d as  figurative,  for  qldghyagtuiayuktds.  In  Kau^. 
(84.  10)  the  verse  is  directed  to  be  used  as  the  women  go  three  times  round  (the  relics 
of  the  funeral  pile)  leftwise,  with  disheveled  hair  and  beating  the  right  thigh. 

*LAccording  to  Caland,  WZKM.  viii.  369,  the  passage  in  Kaug.  84.  8-1 1 describes  the 
curious  rite  named  dhuva7ia  or  ‘ fanning  ’ of  the  bone-relics : see  his  TodtCTtgebrauche, 
pages  138-9,  and  cf.  my  note  to  vs.  10,  above.  The  dhuvaTia  is  part  of  the  procedure 
called  7iidhd7ia  or  ‘laying  to  rest’  (ibidem,  p.  129).  According  to  the  sutra  next  pre- 
ceding 84.  10,  an  empty  pot,  rikta-ku77ibha,  is  set  down,  and  beaten  with  an  old  shoe. 
According  to  our  AV.  comm.  (p.  143*7 : but  see  SPP’s  note  5),  our  verse  is  repeated 
by  the  one  who  breaks  the  empty  jar,  rikta-kalai^a,  on  the  night  of  the  day  of  cremation, 
that  is,  at  a time  a good  deal  earlier  than  the  7iidhd7ia! — However  that  may  be,  it  does 
seem  as  if  our  kasyd  might  well  mean  the  same  thing  as  the  kta/ibha  or  kalaqa  of  the 
ritual  authorities. J 

18.  They  anoint,  they  anoint  out  (yi),  they  anoint  together  {sd7>i)\ 
they  lick  the  rite  krdtu),  they  smear  {abhi-anj)  with  honey;  the  bull 
{uksdn)  flying  in  the  upheaving  of  the  river,  the  victim  {pagtl)  do  the 
gold-purifiers  seize  {grh)  in  them  [f.J. 

The  verse  is  RV.  ix.  86.  43,  the  only  variant  in  which  \s  grbimate  at  the  end  (and  our 

1.  also  has  this  ; also  the  comm.).  SV.  (i.  564 ; ii.  964)  has  it  akso  and  agrees  with  RV'. 
in  this  word,  but  also  has  before  it  apsti  instead  of  dsu,  and  in  b 77idd/i7id.  The  comm, 
understands  sthdlisti  to  be  intended  by  the  pronoun  dsu.  The  verse  is  one  of  the  wild 
utterances  of  the  soma-purifiers  in  RV.,  and  seems  to  be  introduced  here  without  any 
proper  connection  with  the  funeral  ceremonies,  simply  because  there  is  so  much 
“anoint”  in  it.  In  Kaug.  (88.  16),  it  accompanies  an  anointing  in  the pi/idapitryajda ; 
and  in  Vait.  (10.4),  a smearing  of  the  sacrificial  post  with  butter  in  the  paquba7idha. 
|_Padas  b,  c,  d are  good  jagatl : but  a has  no  jagati  character  whatever,  and  by  count  it 
is  viT-dj  rather  than  bhurij ; but  perhaps  the  Anukr.  (see  note  to  the  excerpts  from 
Anukr.)  does  not  mean  to  call  it  bhurij. \ 

ig.  What  of  you  is  joyous,  O I'athers,  and  delectable  {soviyd),  there- 
with be  at  hand  (sac),  for  ye  are  of  own  splendor;  do  ye,  rapid  {'( driHvi) 
poets,  listen,  beneficent,  invoked  at  the  council. 


855 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  3 

Nearly  all  our  mss.  (save  Op.R.s.m.)  accent in  a ; SPP.  reports  only  a single 
pada-ms.  as  doing  so,  and  of  course  reads  pitaras,  as  does  our  text  by  emendation. 
Nearly  all  the  authorities,  again,  give  bhiitdm  at  end  of  b;  Lbut  Whitney’s  Op.  has 
bhuta ; and  hisj  K.  has  bhutd,  as  have  three  of  SPP’s,  who  reads  bhtttd.  ^The  word 
itself  is  lost  from  the  comm.,  but  glossed  by  bhavatha.\  We  ought  to  have  emended 
to  bhutd.  Once  more,  all  the  authorities  without  exception  accent  suvidatras,  which 
SPP.  accordingly  retains,  while  we  have  made  the  necessary  emendation  to  -ddtras. 
One  is  tempted  to  change  arvanas  in  c to  ari'ahcas.  The  extra  syllable  in  b suggests 
corruption ; |_and  so,  perhaps,  does  the  fact  that  in  O.R.  the  avasana  is  before  bhiitdjn, 
not  after  itj. 

20.  Ye  who  are  Atri.s,  Angirases,  Navagvas,  having  sacrificed,  attached 
to  giving  {'i  ratisdc),  bestowers  (dddhana),  and  who  are  rich  in  sacrificial 
fees,  well-doing  — do  ye  revel,  sitting  on  this  barhis. 

The  meaning  of  some  of  these  epithets  is  not  altogether  clear.  No  use  is  made  of 
the  verse  in  the  sutras. 

21.  So  then  as  our  distant  Fathers,  the  ancient  ones,  O Agni,  sharp- 
ening the  rite  : they  went  to  the  bright,  they  shone,*  \jhould  be  shiningj, 
praising  with  song ; splitting  the  ground,  they  uncovered  the  ruddy  ones. 

The  verse  corresponds  to  RV'.  iv.  2.  i6,  found  also  in  \'S.  (xix.  69)  and  TS.  (in 
ii.  6.  124)  which  read  precisely  with  RV.  The  variants  of  our  text  are  no  better  than 
corruptions ; the  others  have  at  end  of  b aqusdnas  |_p.  aqusanah\,  and  in  c didhitim. 
The  translation  follows  our  text.*  The  comm,  takes  aqaqanas  (p.  aofaf-)  from  root  aq, 
and  glosses  it  with  vydpnuvantas f The  “ruddy  ones”  are  in  its  opinion  the  dawns 
|_or  else  the  stolen  cows  which  the  Angirases  got  back  from  the  PanisJ.  — * LWhitney’s 
ms.  reads  “ they  shone  ” : this  is  probably  an  oversight  and  should  be  “ shining  ” ; his 
Bp.,  to  be  sure,  but  Bp.  alone,  has  didhyata,  not  -tah.\ 

22.  Of  good  actions,  well-shining,  pious,  heavenly  ones  (devd),  forging 
the  generations  as  [smiths  forge]  metal,  brightening  Agni,  increasing 
Indra,  they  have  made  for  us  a wide  conclave  {parisdd),  rich  in  kine. 

The  corresponding  verse  in  RV.  (iv.  2.  17)  combines  in  a-b  devaydntd  ‘yo,  has  in  c 
vavrdh-,  and  for  d urvdm  gdvyani  parisddanto  agman  ; its  pada-X.&-x.\.  in  b reads  \_jdnima 
like  oursj.  [Weber,  Sb.  1896,  p.  263-64,  takes  deva  (^jdnhna)  as  = devana?n  and  the 
whole  verse  as  a parallel  to  vs.  23,  where  the  phrase  devanatii  jdnund  occurs  in  full.J 

23.  As  herds  at  food  {kpim),  the  formidable  one  hath  looked  over 
[«7/J  the  cattle,  the  births  of  the  gods,  near  by ; mortals  have  lamented 
the  nrvdqis,  unto  the  increase  of  the  pious,  of  the  next  man. 

The  translation  is  purely  mechanical,  and  sundry  of  the  words  in  it  are  extremely 
questionable.  The  verse  corresponds  to  RV.  iv.  2.  18,  which,  however,  reads  in  a ksu- 
mdti  as  one  word  (p.  ksuouidtij  our  p.  ks7im  : dti),  makes  good  meter  in  b by  inserting 
ydt  after  devanam,  and  reads  in  c mdrtanam.  SPP.  reads,  with  RV.  and  with  the 
comm.,  ksumdti;  this  is  against  nearly  all  his  and  our  authorities ; [they  have  kpim 
dtij ; but  our  O.R.  have  ksumdti  and  Op.  has  [the  impossible]  ksum  : dti  [with  accent- 
less ksum\.  The  translation  implies  at  the  end  of  b Jtgrds,  which  SPP.  reads,  with 
about  half  his  authorities  and  the  comm. ; of  ours,  most  of  the  later  ones  have  it  also 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAl^IHITA. 


856 


xviii.  3- 

(Op.D.  ugrdhj  O.R.K.  ugrah  Laccentless  !J).  The  comm,  renders  a,  b thus:  “the 
mighty  one,  Agni,  looks  near  by  upon  the  birth  of  the  gods,  Indra  etc.,  as  in  a noisy 
{ksumati  = gabdavati)  herd  {yiithd  being  = yuthe)  of  kine  a master  sees  his  own 
cattle  {pagvas)"  ■.  or,  he  says,  it  is  the  consuming  fire  that  is  addressed:  “O  Agni, 
this  sacrificer  who  is  being  consumed  by  thee,  mighty  by  thy  favor,  in  a noisy  cattle- 
crowd,  looks  upon  the  birth  of  the  gods  as  upon  herds  of  cattle  {pacvas)  ; the  sense 
being  that  the  gods  come  to  light  in  the  neighborhood  of  him  who  has  gone  to  the  world 
of  the  gods.”  This  is  the  kind  of  help  that  the  commentator  gives  in  a difficult  pas- 
sage. Urvdgis  is  to  him  the  Apsarases,  Urvagl  etc.;  and  akrpran  = akalpayan,  which 
means  upabhoktum  samarthd  bhavanti.  A ryds  = svami.  The  verse  can  be  forced 
into  the  compass  of  forty  syllables  (ii-l-8:io-l-ii  = 40),  as  the  Anukr.  estimates  it. 

*[_The  RV.  verse  has  been  discussed  by  Bloomfield,  JAOS.  xx.‘,  p.  183.  He  ren- 
ders c,  d thus:  “ Even  for  mortal  men  Urvagls  were  fashioned  for  the  production  of  the 
noble  lower  Ayu.”  He  takes  akrpra^i  as  ‘ there  were  formed,’  aor.  pass,  of  krp  = kip  : 
cf.  the  akalpayan  of  our  comm,  and  the  klptds  of  Sayana  on  RV.  He  explains : Just  as 
Urva^T,  the  goddess  Cloud,  produces  the  celestial  fire,  so  the  fire-drills  (called  urvdgis') 
produce  for  mortals  the  terrestrial  sacrificial  fire  (tipara  dyti').^ 

24.  We  have  made  [sacrifices]  for  thee ; we  have  been  very  active ; 
the  illuminating  (vi-bha)  dawns  have  shone  upon  [our]  rite  irtd) ; all  that 
is  excellent  which  the  gods  favor ; may  we  talk  big  at  the  council,  having 
good  heroes. 

The  first  half-verse  is,  without  variant,  RV.  iv.  2.  19  a,  b;  the  second  half  is,  also 
without  variant,  RV.  ii.  23.  19  C,  d (and  VS.  xxxiv.  58  c,  d).  Many  of  the  mss.,  however, 
(including  our  Bs.O.K.)  combine  in  a-b  to  abhiima  rtdm.  The  comm,  has  in  b the 
strange  reading  avasvan  (voc. : = avanavati  or  pdlaka^. 

25.  Let  Indra  with  the  Maruts  protect  me  from  the  eastern  quarter; 
arm-moved  [is]  the  earth,  as  it  were  to  the  sky  above ; to  the  world- 
makers,  the  road-makers,  do  we  sacrifice,  whoever  of  you  are  here,  shar- 
ing in  the  oblation  of  the  gods. 

|_As  for  this  whole  passage,  vss.  25-37,  see  my  introductory  notes,  p.  847,  ^ 8,  and 
Caland’s  orientation  of  it  in  his  Todtengebrduche,  p.  i 54.  J This  is  a very  curious  and 
obscure  refrain  (its  last  two  padas  occur  again  as  refrain  of  4.  16-24).  In  b,  bdhucytitd 
(which  ought  to  mean  ‘by  a mover,  or  a moving,  of  arms’)  is  rendered  as  if  it  were 
bdhucyutd  j |_Weber  proposes  to  emend  to  -tdm the  comm,  also  takes  -cyutd  as  past 
pass,  pple.,  glossing  it  by  vinirgatd,  or,  in  an  alternative  explanation,  hy  prdptd;  either 
“ proceeded  out  from  the  arms  of  the  givers  ” or  “ arrived  in  the  arms  of  the  receivers  ” ; 
the  allusion  being  to  the  giving  of  land  to  Brahmans : “ as  land  given  protects  in  the 
future  {updri)  the  heavenly  world  which  is  to  be  enjoyed  by  both  parties  ” ! The  use 
by  the  sfitras  casts  no  light  upon  the  meaning.  Vait.  (22.  3)  prescribes  the  verse  for 
use  with  an  offering  to  the  Maruts  in  the  agnistoma  ceremony  [doubtless  on  account  of 
the  word  marutvdn\.  In  Kau^.  (81.39),  this  verse  alone,  so  far  as  appears  [but  the 
comm.,  p.  1525,  says  vss.  25-29 J,  is  combined  with  i.  41-43  etc.  to  accompany  the 
offerings  to  Sarasvati  at  the  funeral  pile;  again  (85.  26),  vss.  25-37  (the  comm,  says, 
25-35)  used  with  2.  24,  26,  etc.  in  connection  with  the  interment  of  the  bone-relics. 

[This  last  use  does  indeed  perhaps  cast  light  on  the  passage.  The  previous  satra, 
85.  25,  with  Caland’s  emendation  (l.c.,  p.  154),  reads:  edam  barhir  [xviii.  4.  52]  ity 


857 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-.vviii.  3 

asthitas  tanum  yathaparu  samcinoti.  I think  his  emendation  receives  support  from 
the  A'V^  comm.,  who  says,  at  vol.  iv.,  p.  224*,  edam  barhir  tty  red  kule  jyestho  'sthtni 
yathaparu  samcinuydt.  If  we  take  sam-ci  m.  the  sense  of  ‘assemble’  as  used  in  the 
phrase  ‘assemble  the  interchangeable  parts  of  a bicycle  or  a Waltham  watch,’  o\xx  siitra 
would  then  mean,  ‘ while  repeating  xviii.  4.  52,  he  (the  dead  man’s  eldest  son)  assembles 
a human  figure  {tanuni),  limb  by  limb,  from  the  bones  (yisthi-tas'),  i.e.  he  makes  such  a 
figure  out  of  the  bones  by  assembling  them.’ — If  this  be  right,  then  we  probably  have 
to  infer  from  the  AV.  text  and  from  the  next  sutra,  85.  26,  that  the  eldest  son  addresses 
the  deities  with  vss.  25-29,  and  does  so  as  spokesman  of  his  dead  father,  represented 
by  the  prostrate  figure  of  bones;  and  that,  while  uttering  vss.  30-35,  he  addresses  his 
dead  father,  but  does  so  as  speaking  for  himself.  — As  to  forming  a human  figure 
{purusdhrti)  with  the’bones,  cf.  further  Baudhayana’s  Pitrmedhasutra,  i.  10,  especially 
lines  5,  7,  to,  13  of  p.  15,  ed.  Caland.J 

26.  Let  Dhatar  protect  me  from  perdition  from  the  southern  quarter ; 
arm-moved  etc.  etc. 

27.  Let  Aditi  with  the  Adityas  protect  me  from  the  western  quarter ; 
arm-moved  etc.  etc. 

28.  Let  Soma  with  all  the  gods  protect  me  from  the  northern  quarter; 
arm-moved  etc.  etc. 

29.  Dhartar  the  maintainer  shall  maintain  thee  aloft,  as  Savitar  the 
light  {b/idnti)  to  the  sky  above ; to  the  world-makers  etc.  etc. 

The  translation  follows  the  comm,  in  connecting  urdhvdm  with  what  precedes,  instead 
of  (as  the  meter  suggests,  and  as  is  perhaps  rather  to  be  preferred)  with  what  follows  it.* 
The  definition  by  the  Anukr.  of  the  meter  of  these  five  verses  is  not  very  acceptable ; 
the  refrain  of  25-28  has  35  syllables  (12:  12 -I-  ii);  the  prefixed  variable  part  varies 
from  12  to  14;  28  has  46  syllables  (iiH-  12:12-1-11).  |_Cf.  note  to  excerpts  from 

Anukr.,  above,  p.  847,  top.J 

*[_There  is  a clear  play  of  words  in  dhartd  dharuno  dharayatai,  not  without  con- 
scious reminiscence,  perhaps,  of  the  familiar  plays  in  varano  vdraydtdi  at  x.  3.  5 and 
vi.  85.  I,  and  in  vdr  idam  vdraydtdi  varandvatydm  adhi  at  iv.  7.  i.f  Moreover,  I think 
that  these  derivatives  of  root  dhr  make  clear  reference  to  dhruvd  diq,  the  ‘ fixed  direc- 
tion’ or  ‘steadfast  region,’  and  that  tirdlivam  makes  similar  reference  to  the  ‘upward 
region.’  Render  perhaps : ‘ Let  the  Steadier,  steadying,  steady  thee  [in  the  steadfast 
region],  as  aloft  [that  is,  in  the  upward  region]  Savitar  [steadieth  or  maintaineth]  the 
light,  the  sky  above.’  Cf.  my  note,  p.  847,  ^8.  — t Cf.  xix.  36.  6 d.J 

30.  In  the  eastern  quarter,  away  from  approach  (.^),  do  I set  thee  in 
svadhd ; arm-moved  etc.  etc. 

The  phrase samvftah  is  veiy  doubtful;  perhaps  it  means  rather,  with  the  more 
literal  sense  of  pura  and  taking  -vrt  as  from  root  vr,  ‘ before  covering  up  ’ [so  Caland 
takes  it:  Todtengebrduche,  p.  154-5J;  the  comm.,  with  his  ordinary  heedlessness  of 
accent,  makes  it  a pple.  (as  if  sdmvrtas'),  rendering  it  “ formerly  covered  up  ” {purvam 
samchdditaK)  ; or  else,  he  says,  pura  is  instr.  of  pur  = qarira  ‘ body,’  and  it  means 
“along  with  thy  body  ” (sagartra  eva  san^.  Kaug.  (80.53)  uses  the  verse  (doubtless 
with  the  five  that  follow  it)  in  fixing  the  body  in  place  on  the  funeral  pile ; but  he  adds 
in  the  next  rule  that  Uparibabhrava  prohibits  it.  The  comm,  takes  no  notice  of  any 
such  application. 


858 


3-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


31.  In  the  southern  quarter,  away  etc.  etc. 

32.  In  the  western  quarter,  away  etc.  etc. 

33.  In  the  northern  quarter,  away  etc.  etc. 

34.  In  the  fixed  quarter,  away  etc.  etc. 

35.  In  the  upward  quarter,  away  etc.  etc. 

These  six  verses,  30-35,  have  the  same  refrain  of  35  syllables  as  vss.  25-28  ; and  the 
prefixed  part,  variable  only  in  its  first  word,  ranges  from  17  to  19  syllables;  the  defini- 
tion of  the  Anukr.  is  approximately  accurate. 

36.  Dhartar  (‘  maintainer  ’)  art  thou ; maintaining  art  thou ; bull 
(ydhsagd)  art  thou. 

37.  Water-purifying  art  thou ; honey-purifying  art  thou  ; wind-purify- 
ing art  thou. 

The  comm,  regards  both  these  prose  verses  (yajur»tan(ra)  as  addressed  to  Agni, 
quoting  RV.  iv.  58.  3 and  vi.  16.  39  to  prove  the  applicability  to  him  of  the  epithets  in  36. 
The  sutras  make  no  use  of  them  save  by  their  inclusion  in  the  series  25-37  in  Kau^. 
85.  26:  see  above,  under  vs.  25.  The  Anukr.,  in  counting  the  syllables  of  36,  restores 
both  the  elided  initial  a's. 

|_Verses  38  and  39  are  addressed  to  the  oblation-carts.  The  rearrangement  of  the 
RV.  padas  in  the  AV.  text  is  of  such  critical  interest  that  it  is  worth  a little  space  to 
exhibit  the  method  to  the  eye.  — The  yitje  vatn  etc.  of  the  RV.  seems  to  be  clearly 
prefatory,  and  probably  few  will  deny  that  the  RV.  order  is  the  more  nearly  original, 
and  that  the  AV.  order  and  readings  are  secondary. 


RV.  X.  13.  I and  2. 

ynj^  vdm  brdhma  piirvydm  ndmobhir 
vi  qloka  etu  pathylva  siireh  \ 
qrnvd7itu  viqve  atuftasya  piitra 
a yd  dhatndni  divyani  tasthiih  ||  • 
yamd  iva  ydtainane  ydd  ditam 
prd  vdm  bharan  tnanusd  devaydiitah  | 
a sidatarh  svdtn  u lokdm  viddne 
svdsasthd  bhavatam  ijidave  nah  [p 


A\'.  xviii.  3.  38  and  39. 


itd(^  ca  md  amtttaq  cdvatdm  [/«<?  .?] 
yatnd  iva  ydtamdne  ydd  ditdm  | 
prd  vdtn  bharan  manusd  devaydnia 
a sidatarh  svdm  u lokdth  viddne 
svasasthe  bhavatam  indave  no 

{yujd  vdm  brdhma  puriydth  ndrnobhik  | 
7/i  <^l6ka  eti pathyiva  siirih 
(rnvdntn  vi^ve  amftdsa  ^/d/||39J 


38.  Both  from  here  and  from  yonder  let  them  (du.)  aid  me. 

As  ye  (du.)  [neut.J  went  pressing  on  (root  yat)  like  two  twdns,  god- 
loving  men  {mdnitsa)  bring  you  forward ; sit  ye,  [each]  on  thine  own 
place,  knowing  [it] ; — 

|_See  my  added  note  just  preceding  the  translation  of  verse  38. J 

In  this  and  the  three  following  verses  we  have  the  LentireJ  R\b  hymn  x.  13,  |_except 
its  last  verse,  the  fifth,  andj  except  its  vs.  i d.  LSee  introduction,  page  S48,  top.] 
This  verse  is  its  2 a,  b,  c [its  d follows  at  the  beginning  of  our  next  verse  J,  with  a pada 
prefixed  as  our  a that  forms  no  part  of  the  R\'.  hymn.  The  first  two  verses  are  addressed 


859 


TRANSLATION  AND  NOTES.  BOOK  XVII I. 


-xviii.  3 


to  the  two  havirdhanas,  or  vehicles  or  vessels  in  which  the  soma-stalks  are  brought  to 
the  place  of  pressing;  Lcf.  our  comm.,  p.  158,  and  Sayana  on  KV'.J.  The  reason  of  the 
introduction  of  the  hymn  here  is  altogether  obscure  (unless  it  be  the  occurrence  of  the 
word^a/z/fl  in  38  b),  and  Kau^.  has  no  use  for  it.  In  a,  our  mss.,  so  far  as  noted,  accent 
ma,  but  SPP.  mentions  |_only  onej  among  his  [^as  reading  ma\ ; and  both  editions  give 
as  is  undoubtedly  correct.  KV.,  in  b,  accents  aitam,  which,  of  course,  is  alone 
grammatically  possible ; but  both  AV'.  editions  have  ditdm,  with  all  the  mss.  TA.  (in 
vi.  5.  i)  also  has  the  ver.se,  and  differs  from  RV.  only  in  having  dtam : |_so,  indeed,  the 
Calc,  ed.,  text  and  comm.!  dtam  etAm,  pron.)  can  only  be  an  imperative:  but  the 
Poona  ed.,  text  and  comm.,  has  altanty  like  RV.J.  Our  text  has  stdatam  in  d,  with  RV. 
and  a part  of  our  mss.  (not  O.Op.R.D.K.  |_ which  read  badly  ; but  SPP.  admits 

-tarn,  in  spite  of  its  inappropriateness,  because  \ -tam  is  supported  byj  only  one  of  his 
authorities  and  the  comm.  |_Is  the  consentaneousness  of  the  mss.  in  the  blundering 
-tarn  possibly  due  to  a reminiscence  of  the  correct  asUiatavt  of  the  immediately  preced- 
ing context  in  TA.  ? cf.  the  case  at  x.  6.  17,  and  note.J  Vidane  might  be  from  vid 
‘ find  ’ ; the  comm,  glosses  it  with  janati.  One  might  conjecture  that  aitam  in  b is  for 
doaltam  ‘came,’  but  neither pada-Xtxi  views  it  in  that  way.  The  verse  cannot  be  made 
a full  tristubh  without  violent  resolutions  in  the  first  pada  — which  is,  of  course,  properly 
prose.  ^Considering  the  textual  inaccuracies  in  the  tradition  of  this  passage,  perhaps  it 
is  not  too  bold  to  suggest  the  query’  whether  a ma  has  been  lost : itdq  ca  ma  amuta^ 
cavaidm  ma  would  be  a perfect  tristubh  pada.J  Vait.  (15.  11)  makes  vss.  38  and  39 
accompany  in  the  agnistoma  ceremony  the  driving  up  of  the  two  havirdhanas. 

39.  Be  ye  comfortable  svdsastha)  for  our  soma. 

I yoke  for  you  ancient  worship  (brahman)  with  obeisances  ; the  song 
(qloka)  goes  forth  like  a patron  (suri)  on  his  road ; let  all  the  immortals 
hear  that. 

[_See  my  added  note  just  preceding  tlie  translation  of  verse  38.J 

The  verse  is  pada  d of  the  RV.  vs.  x.  13.  2 |_of  which  padas  a,  b,  c immediately  pre- 
cede in  our  AV'.  textj,  followed  by  padas  a,  b,  c of  the  R\’.  vs.  i.  RV.  accents  in  a 
svdsasthe j |_the  AV.  accent  seems  wrong  ;J  both /^^^/^^-texts  divide  suods-.  RV.  further 
reads  in  |^its  b,  ourj  c,  etu  and  surds,  and  at  the  end  amrtasya  putrah.  The  RV.  verse 
is  found  also  in  VS.  (xi.  5)  and  MS.  (in  ii.  7.  i)  with  the  same  readings  throughout  as 
in  RV'. ; and  in  TS.  (iv.  i.  i^),  which  reads  for  our  c vl  qlokd  yatiti  pathyd  'va  surdh, 
and  in  d varies  from  RV'.  etc.  only  by  having  qrrivdnti.  The  comm,  glosses  svdsasthe 
with  sukhasauasthej  he  takes  as  ist  sing.,  as  it  is  translated  above;  the  form 
might,  of  course,  be  3d  sing.,  like  duhe',  ^dye,  etc.  |_In  d.  qrnvdttu  is  a misprint  for 
qrnvdntu:\ 

40.  Three  steps  the  form  (1)  ascended,  it  went  (.^)  after  the  four- 
footed  one  (f.)  with  its  course  ivratd)  ; it  matches  the  song  (arkd)  with 
the  syllable ; in  the  navel  of  right  it  purifies. 

The  translation  is  purely  mechanical,  the  verse  being  highly  obscure,  and  its  AV''.  ver- 
sion evidently  corrupt.  RV.  (x.  13.3)  reads  in  a pdhca  (for  trini)  and  aroham,  in  b 
emi  for  the  absurd  ditat  (apparently  a blundering  extension  * of  dit),  at  end  of  c mima 
etam,  and  in  d ddhi  (our  abhi  has  to  be  omitted  in  translation)  sdm  pundmi.  It  also 
has  in  a rupAs,  which  SPP.  admits  in  his  text  on  the  authority  of  the  majority  of  his 
mss.  and  of  the  comm,  (the  latter  takes  it  from  root  rup,  and  makes  it  mean  mrtah 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


860 


xviii.  3- 

purusaJi)  ; some  of  our  later  mss.  (O.Op.R.D.)  also  give  it,  and  it  is  to  be  regarded  as 
the  preferable  reading,  if  there  is  such  a thing  in  this  case.  In  b,  SPP.  strangely  reads 
in  his  sarkhita-tQ'xX  aitad  vr-  and  in  his  pada-t&'xX  etat,  his  pada-mss.  having  etat  or  ait 
— both,  doubtless,  by  accidental  misreadings*;  the  comm.,  however,  gives  etat,  and 
makes  it  qualify  vratena,  being  itself  = etena  ! For  nabhaii  in  d the  comm.  yonau. 

*[_If  aitat  is  a “blundering  extension  of  ait,"  one  does  not  see  why  W.  calls  the 
pada-x&2i^v\g  dit  “an  accidental  misreading.”  — Meantime,  in  Oertel’s  edition  of  JUB., 
published  in  JAOS.  xvi.,  we  find  (i.  48,  p.  125-6)  sa  hdi  'vaiii  sodaqadha  "tmdnam 
vikrtya,  sardham  samdit.  tad  yat  sdrdham  .samditat,  tat  sdmuas  sdmatvam ; and 
(iii.  38,  p.  197)  td  rcaq  qarirena  mrtyur  anvditat.  tad  yat  etc.  On  p.  234,  Oertel 
suggests  that  we  might  regard  samditat  and  a7ivditat  as  due  to  dittography  of  the  fol- 
lowing tat,  “ were  it  not  for  AV.  xviii.  3.  40,  ativditat,  which  is  protected  by  the  meter.” 
Cf.  also  Henry,  Revue  Critique,  1894,  no’s  39-40,  p.  146.  — See  also  SPP’s  full  critical 
notes  upon  the  verse,  p.  160.  It  may  be  added  that  W’s  O.  gives  -padimdmftvditdd, 
and  his  Op.  dtm  : ditdt.\ 

41.  For  the  gods  he  chose  death;  for  his  progeny  did  he  not  choose 
immortality  {amrta)l  Brihaspati  [as]  seer  extended  the  sacrifice;  Yama 
left  {d-ric)  his  dear  self(.^). 

Or,  ‘the  dear  body  (tanu^.'  Here  too  the  variations  from  the  RV.  version  (x.  13.4) 
seem  to  be  corruptions  only.  RV.  has  kdm  in  b,  correlative  to  that  in  a ; for  c it  gives 
bfhaspdtith  yajhdm  akrnvata  fsitn,  and  at  the  end  pra  'rirecit.  The  comm,  explains 
d rireca  by  sa7nantad  rikta7/i  7iihsdra77i  77trta7h  krtavdn.  ^See  Ludwig’s  discussion  of 
the  verse,  Ueber  die  kritik  des  RV.-textes,  Abh.  der  k.  bdhmischen  Gesellschaft  der 
Wiss.,  1889,  no.  5,  p.  46. J ■ 

42.  Thou,  O Agni,  Jatavedas,  being  praised,  hast  carried  the  offerings, 
having  made  them  fragrant ; thou  hast  given  to  the  Fathers  ; they  have 
eaten  after  their  wont  svadhdyd)  \ eat  thou,  O god,  the  presented 
oblations. 

The  verse  corresponds  to  RV.  x.  15.  12,  found  also  in  VS.  (xix.  66)  and  TS.  (in 
ii.  6.  125).  [^Disregarding  llitd,\  RV.  differs  only  by  reading  krtvi  at  end  of  b;  and 
VS.  agrees  with  it  in  this,  but  has  kavyavdha7ia  for  jdtavedas  in  a;  [_TS.  agrees  with 
AV.  throughout  J.  Ap.  (in  i.  10.  14)  and  MB.  (ii.  3.  17)  have  a verse  that  agrees  with 
this  in  b and  c,  save  that  MB.  has  prd  'ddt  for  prd  'dds  in  c:  but  their  a is  ab/nin  no 
diito  haviso  jdtaveddh  ; and  for  d,  Ap.  hz.s  prajdnann  ag7ie  pu7iar  apy  ehi  devd7i,  while 
MB.  reads y).  a.p.  ehi  yotii77i.  The  second  half-verse  occurs  again  below;  as  4.  65  c,  d. 
Kauq.  (89.  13)  makes  the  verse,  with  4.  88,  and  with  tw'o  verses  not  found  elsewhere, 
accompany  the  feeding  of  the  fire  at  the  end  of  the  pmdapitryajha.  |_The  forms  dvdt 
and  aksa7t  are  treated,  Gra7n.  § 890  a and  § 833  a.  As  for  the  sandhi  dhdh  of  the  mss., 
see  note  to  Prat.  i.  94.  J 

43.  Sitting  in  the  lap  of  the  ruddy  ones  (f.),  assign  ye  wealth  to  your 
mortal  worshiper  (ddfvdhs) ; of  that  good,  O Fathers,  present  ye  to  your 
sons ; do  ye  bestow  (d/id)  refreshment  here. 

The  verse  is  found,  without  variant,  as  RV.  x.  15.  7 and  VS.  xix.  63.  The  comm, 
glosses  a7'u/ti7td77t  in  a as  aru7iavar/td7td77t  77tdtf7id77i,  without  further  explanation. 
Kauq.  does  not  quote  the  verse. 


86i 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  3 

44.  Ye  fire-sweetened  Fathers,  come  hither;  sit  on  each  seat,  well- 
conducting ones  ; eat  on  the  barhis  the  presented  oblations,  and  assign 
to  us  wealth  having  all  heroes. 

The  verse  is  RV.  x.  15.  1 1 through  three  padas,  RV.  having  for  d:  dtha  rayiih  sAr- 
vavlram  dadhatana ; it  also  reads  atia  |_p.  attd\  in  c ; and  three  other  texts  (VS.  xix.  59  ; 
TS.  in  ii.  6.  I2» ; MS.  in  iv.  10.  6)  agree  throughout  with  it.  The  comm.,  too,  gives  atta 
and  dadhatana.  The  Anukr.  does  not  heed  that  we  need  at  the  end  dadhatana  to  make 
a full  jagati.  For  the  use  of  the  verse  by  Kauq.,  with  45  and  46  and  other  verses,  see 
under  1.51;  for  its  use  by  \'ait.,  with  45  and  other  verses,  see  under  i.  44  and  51. 

45.  Called  unto  [are]  our  delectable  {somyd)  Fathers,  to  dear  deposits 
on  the  barhis ; let  them  come  ; let  them  listen  here ; let  them  bless,  let 
them  aid  us. 

The  verse  is  RV.  x.  15.  5,  which  differs  only  by  omitting  the  meter-disturbing  nas  in 
a.  Other  texts  (V’S.  xix.  57;  TS.  ii.  6.  i23;  MS.  iv.  10.6)  agree  with  RV. ; but  TS. 
combines  te  avantu  in  d.  |_Our  d recurs  at  TB.  ii.  6.  i6*.J  The  use  of  the  verse  in 
Kau^.  and  Vait.  is  the  same  as  that  of  vs.  44.  The  comm,  glosses  nidhisu  by  nidhiya- 
fudnesti  havihsu. 

46.  They  who,  our  father’s  fathers,  who  [his]  grandfathers,  followed 
after  {?  a/iu-hd)  the  soma-drinking,  best  ones  — with  them  let  Yama, 
sharing  his  gift  of  oblations,  he  eager  with  them  eager,  eat  at  pleasure. 

The  verse  is  RV.  x.  15.  8 (and  VS.  xix.  51,  which  has  the  same  text  with  RV.) ; this, 
however,  reads  for  a:  yd  nah  purve  pitdrah  somyasah.  In  b our  text  gives,  with  RV. 
VS.  anuhird  {RY . p.  annotihird),  but  it  is  by  emendation,  for  all  our  mss.  have  anu- 
jahird  or  anujahird,  p.  anuyahird ; [_the  actual  details  seem  to  be  as  follows : anujahird 
is  given  by  Bp.P.D.,  while  O.Op.R.  have  anujahird j and  antijahird  is  given  by  Bs.M.T., 
while  K.  has  anujahird. \ |_SPP’s  authorities  show  the  same  four  varying  forms  of  the 
word  :J  he  reads  antijahird,  p.  anuojahird,  although  the  majority  [^fivej  of  his  samhitd- 
authorities  and  the  comm,  have  the  preferable  anujah-  (_as  against  three  with  atiujah-\. 
Our  translation  implies  the  manuscript  reading,  though  it  is  plainly  a corruption  of  what 
RV.  gives.  |_Whether  we  read  anujahird  (from  anu-hd)  or  anuhird  (from  anu-vah  ; 
Sayana,  dnuptirvyena  . . . dattavantah ; Mahidhara,  anuvahanti ; Weber,  ‘welche 
nachgezogen  sind  ’),  in  either  case  the  sense  is  about  the  same.J  The  comm,  treats  the 
word  as  if  it  came  from  root  hr  : anukraniena  haranty  dtmasdt  kurvanti.  1 1 looks  a 
little  as  if  the  text-makers  had  in  mind  the  root  jeh,  found  in  the  next  verse.  The  use 
of  the  verse  with  its  two  predecessors  in  Kau^.  was  noted  under  vs.  44.  It  is  very 
unsuitably  reckoned  by  the  Anukr.  a jagati,  having  only  one  real  jagati  pada;  |_it  scans 
perfectly  as  12  -f  1 1 : ii  -f  1 1 ; the  corruption  anujahire  gives  b 12  syllables,  but  no  true 
jagati  character  J.  |_W’s  version  of  c accords  with  Geldner’s  at  Ved.  Stud.  i.  1 70  note.  J 

47.  They  who  thirsted  panting  among  the  gods,  knowers  of  offering, 
praise-fashioned,  with  songs  {arkd)  — come,  O Agni,  with  the  thousand 
god-revering  true  poets,  seers  sitting  at  the  g/iarmd. 

LThis  verse  and  the  next  correspond  to  RV.  x.  15.  9 and  10  ; but  AV.  makes  the  third 
pada  of  9 change  place  with  the  third  pada  of  10  : cf.  the  shuffling  at  xviii.  2.  2 and  note.  J 
The  RV.  verse  occurs  also  in  TB.  ii.  6.  16*  and  MS.  iv.  10.  6.  All  these  read  in  d 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAlCiHITA. 


862 


XVlll.  3- 


kavyaih  pitfbhis  after  satydis j and  TB.  has  in  a tdirpus,  and  in  b hotrdvfdhas. 
Nearly  all  our  mss.,  but,  according  to  his  account,  only  one  of  SPP’s,  accent  rsibhis  in 
d.*  The  comm,  glosses  jihatndtids  with  prayatamdnds ; his  explanation  of  the  strange 
compound  stotnatasta  is  in  part  lost ; he  understands  by  gharma  the  pravargya  soma- 
offering ; and  he  paraphrases  sahasrain  by  aparhnita7h  dhanam  yathd  bhavati.  This 
verse  and  the  next  are  used  by  Kau9.  (87.  22)  as  explained  under  2.  34.  *|_SPP.  plau- 

sibly suggests  that  the  madhyodatta  of  rsibhis  in  this  vs.  and  the  next  is  to  be  accounted 
for  by  the  madhyodatta  of  the  corresponding  word  in  RV.,  to  pitrbhis.  If  he  is 
right,  the  case  is  very  probably  similar  to  that  of  rsibhyas  at  xix.  22.  14  (cf.  the  qisibhyas 
of  many  mss.  in  the  next  vs. !)  and  to  those  noted  under  xiv.  2.  59  : other  cases  at  xix. 
22.  9,  10  ; 38.  I d.  J 

48.  The  true,  oblation-eating,  oblation-drinking  l_onesJ,  that  [go]  in 
alliance  (sardtham)  with  the  gods,  with  strong  (turd)  Indra  — come  hither- 
ward, O Agni,  with  the  beneficent,  exalted  (pdra),  ancient  seers,  sitting 
at  the  gharmd. 

The  RV.,  in  the  corresponding  verse  (x.  15.  10  a,  b,  d,  9 c)  [_see  under  our  vs.  47  J, 
reads  dddhanas  in  b for  turina,  and  pitfbhis  in  d for  rsibhis  — which  again  all  our  mss. 
save  one  (Op.),  but  of  SPP’s  only  one,  accent  rsibhis  (as  in  47  d)  |_see  my  note  marked 
with  a * under  47  J.  In  c (see  under  vs.  47),  MS.  reads  arvak  (but  its  pada-ms.  arvaii), 
|_ while  TB.  (ii.  6.  16*)  reads  as  AV.  RV.J.  The  verse  is  used  in  Kau^.  only  with  its 
predecessor,  which  see. 

49.  Approach  (upa-srp)  thou  this  mother  earth  (bhfimi),  the  wide- 
expanded  earth  (prthivi),  the  very  propitious ; the  earth  (prthivi)  [is] 
soft  as  wool  to  him  who  has  sacrificial  gifts ; let  her  protect  thee  on  the 
forward  road  in  front. 

The  RV.,  in  the  corresponding  verse  (x.  18.  10),  rtzis  yuvatis  for  the  repetitious 
prthivi  in  c,  and,  at  the  end  of  d,  nirrter  updsthat;  and  TA.  (in  vi.  7.  i)  agrees  in 
general  with  RV.,  but  substitutes  the  LmodernizedJ  equivalent  form  tiirrtyds ; it  also 
has  the  real  variants  ddksinavatl  in  c |_and  updsthe  in  dj.  SPP.  makes  no  remark 
on  urnamradds,  but  three  of  our  pada-m%%.  ^Bp.D.Kp.J  have  the  blundering  division 
urnajHofftraddh,  and  nearly  all  our  sanihitd-mss.  (not  R.)  correspondingly  untarinnradds  : 
the  blunder  grows,  of  course,  out  of  the  equivalence  in  grammatical  theory  of  and 
7ntnr.  The  verse  (according  to  the  comm.,  vss.  49-51)  is  used  LKau9.  86.  10 J with 
2.  50  (see  under  that  verse)  in  covering  the  bones. 

50.  Swell  thou  up,  O earth  ; do  not  press  down ; be  to  him  easy  of 
access,  easy  of  approach  ; as  a mother  her  son  with  her  skirt  (sic),  do 
thou,  O earth  (bhtimi),  cover  him. 

The  corresponding  verse  in  RV.  (x.  18.  1 1)  has  at  end  of  b siipavahcana.  TA.  (in 
vi.  7.  I ) has  in  a uchmahcasva  and  vi  bddhithds,  in  b -vaFicand,  and  at  end  of  d bhiitni 
vrnu.  We  had  the  latter  half-verse  above,  as  2.  50  c,  d.  The  comm,  paraphrases 
uchvahcasva  with  ucchiindvayavd  pulakitd  bhava.  |_W.  appears  to  follow  the  comm, 
in  rendering  tie  chvaiicasva  by  ‘ swell  thou  up.’  I do  not  see  why  he  quit  his  old  ver- 
sion, ‘ open  thyself.’  In  my  Reader,  p.  385,  I said  “ Note  the  meaning  of  qvahe  [‘  open 
itself;  receive  in  open  arms  (as  a maid  her  lover)’]  and  its  concinnity  with  the  meta- 
phor of  yuvati"  [of  the  vs.  which  precedes  alike  in  RV.  and  AV.].  At  RV.  x.  142.  6, 


863 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  3 

Ludwig  renders  tic  chv-  by  ‘ gane  empor  ’ ; cf.  Eggeling's  version  of  ncchvahka  and  the 
context  at  QB.  v.  4.  i9.  In  neither  RV'.  passage  does  Sayana  seem  convincing.J 

51.  Let  the  earth  kindly  remain  swelling  up,  for  let  a thousand  props 
support  {upa-<^ri)  it ; let  these  houses,  dripping  with  ghee,  pleasant,  be 
forever  a refuge  for  him  there  (atm). 

|_As  to  uchvdnc;  see  note  to  vs.  50. J The  verse  is  RV.  x.  18.  12,  which  in  c reads 
bhavantu  for  syonas.  TA.  (in  vi.  7.  i)  has  in  a uchmdnc-  |_so  Calc.  ed. : Poona  has 
ucchmdnc-\  and  hi  \J(sihasi\  for  sit  \Jisthatu ^ ; in  b it  leaves  qrayaiitam  unaccented 
(if  it  be  not  a misprint)  ; |_so  Calc. : Poona  has  it  rightly  (irdy-  ;J  in  c it  |_has  tuadhu- 
qaito  iox  ghrtaqcuio,  andj  omits  syonas  (or  bhavantu)  ; |_and  begins  d with  vi^vahd : so 
accented  in  both  ed’s,  as  if  it  were  two  words,  as  in  R\'.  i.  52.  1 1 ; 130.  2 (dha  viqvd)  ; 
iii.  54.  22J.  The  comm,  reads  in  b niithas,  but  explains  it  as  if  mitas  (miyamdnd 
osadhayah).  The  Anukr.  takes  no  notice  of  the  extra  syllable  in  a. 

52.  I brace  up  (ut-stabh)  the  earth  from  about  thee;  setting  down  this 
clod  (t  logo.),  let  me  take  no  harm  ; this  pillar  do  the  Fathers  maintain 
for  thee  ; let  Yama  there  make  seats  for  thee. 

The  corresponding  RV’.  verse  (x.  18.  13)  reads  in  c-d  dhdrayantu  id'trd  Lp.  ie  diraj, 
and  ends  with  minotu.  The  TA.  (in  vi.  7.  i ) reads  tabhnomi  in  a |_despite  the  inter- 
position of  te : an  interesting  variant;  cf.  Gram.  § 185  c,  aty  asthdt  etc.J;  in  b,  it  sub- 
stitutes, as  do  two  or  three  mss.  (including  our  O.)  and  the  comm.,  lokdm  |_surdj  for 
logdm  |_ sonant:  cf.  note  to  ii.  13.  3J;  at  the  juncture  of  c and  d it  agrees  with  RV’. 
\-yantu  ti'trdj\  and  ends  with  sadandt  ie  minotu.  |_As  to  sadandt  te,  cf.  the  contrary 
blunders  at  xv.  10.  2 ; xviii.  2.  3,  note.J  Nearly  all  the  mss.  (all  save  our  R.  and  one 
of  SPP’s)  have  risan  at  end  of  b;  but  both  editions  emend  to  risam  |_as  RV’.  reads  J. 
Our  mss.  vary  in  accent  between  sthunam  and  stkundm ; in  explanation  of  etdm 
sthundm,  the  comm,  says  etdtn  prasiddham  sthiindm  tava  grhanirmdndya.  As  a 
tristubh,  the  verse  has  really  three  syllables  in  excess  instead  of  one.  Kaug.  quotes  it 
(86.  8)  in  the  ceremony  of  interment  of  the  bones,  with  the  direction  logon  yathdparu, 
doubtless  ‘ [laying]  clods  for  each  several  joint  ’ ; the  comm,  does  not  notice  this. 

53.  This  bowl,  O Agni,  do  not  warp  (vi-hvr) ; [it  is]  dear  to  the  gods 
and  the  delectable  [Fathers]  ; this  bowl  here  for  the  gods  to  drink  from 
— in  it  let  the  immortal  gods  revel. 

The  RV’.  has  in  the  corresponding  verse  (x.  16.  8)  esd  for  ay  dm  in  c,  and  at  the  end 
madayante ; TA.  (in  vi.  i.  4)  reads  in  a jihvaras,  and,  like  RV.,  esd  in  c.  The  Kaug. 
(81.9)  makes  it  accompany  the  laying  of  the  rV/«-bowl  on  the  head  of  the  corpse  on  the 
funeral  pile,  when  the  deceased’s  sacrificial  implements  are  disposed  about  him  to  be 
burned  with  him.  The  irregularity  of  the  verse  (i24-ii:io4-ii  = 44)  is  unnoticed  by 
the  Anukr. 

54.  The  bowl  that  Atharvan  bore  full  to  Indra  the  vigorous,  in  that 
he  makes  a draught  of  what  is  well  done ; in  that,  soma  (indu)  ever 
purifies  itself. 

The  comm,  supplies yajhasya  to  sukrtasya,  and,  as  subject  of  krnoti,  rtvijdm  ganah. 
j_The  verse  scans  as  8 -1-  12  : 1 1 -f  i i.J  — |_See  my  note  on  Part  VII.,  above,  p.  848. J 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


864 


xviii.  3- 

55.  What  of  thee  the  black  bird  {^akund)  thrust  at,  the  ant,  the  ser- 
pent, or  also  the  beast  of  prey  {qvdpada),  let  the  all-eating  \yiqva-dd\ 
Agni  make  that  free  from  disease,  and  the  soma  that  hath  entered  the 
Brahmans. 

The  verse  is  RV.  x.  16.  6 without  variant.  TA.  has  it  also,  in  vi.  4.  2.  TA.  reads  in 
C |_for  vi^vad  (‘  all-consuming  ’)  agaddm,  the  curiously  pervertedj  vigvdd  (‘  from  every  ’) 
anrndm  [_which  is  glossed  by  sarvas7ndd  upadravad  rnarahitam  upadravarahitatn 
In  d it  has  brdhmandi7t  (also,  in  the  printed  |_Calc.J  text,  dviviqesa j but  its  comm. 
[_Calc.J  explains  brdh77ta7ie  and  dvivega) ; |_in  the  Poona  ed.  the  comm,  seems  to  show 
an  alternative  reading,  either  brdh77ia7ie  or  brdh77ta7ta77i,  glossed  by  etadiye  brdh77ia7ta- 
garlrej  and  it  reads  of  course  dvivega\.  |_Our  pratlka  is  cited  by  Kegava,  p.  368'°, 
as  yat  te  krpiah  gakimlty  red : is  gaku7U  a blunder  'i  cf.  idd7h  ydt  krpidh  gakt(7iis, 
vii.  64.  I,  2.J 

In  Kau^.  the  verse  is  used  (80.  5)  in  the  very  introduction  of  the  adhydya,  before  the 
handling  of  the  corpse  begins ; and  Ke^ava  says  it  is  in  case  the  man  dies  of  the  bite 
of  a crow  or  ant  or  the  like ; the  comm,  makes  the  same  condition,  and  adds  that  the 
wounded  place  is  to  be  burned  with  fire ; this  is  then  probably  the  meaning  of  Kau^ika’s 
direction  ity  avadipayati.  The  verse  appears  again  (83.  20)  in  connection  with  the 
strewing  and  covering  of  the  bone-relics. 

56.  Rich  in  milk  are  the  herbs  ; rich  in  milk  is  my  milk ; what  is  the 
milk  of  the  milk  of  the  waters,  therewith  let  one  beautify  {gubh)  me. 

|_The  translation  implies  (instead  of  the  gu77tbha7tiu  of  the  Berlin  text)  the  reading 
gu77ibhatti,  which  is  read  by  most  of  SPP’s  authorities  and  some  of  W’s  and  adopted 
by  SPP.  Two  or  three  of  SPP’s,  and  W’s  Op.,  have  g7t77ibhata  (a  blend  of  AV. 
gu77ibhatu  and  RV.  gu7idhata  ?').  For  the  misuse  of  gu77/bh  for  gu7tdh,  see  note  to 
vi.  11S.3.J  The  corresponding  verse  in  RV.  is  x.  17.  14,  which  has  vdcas  instead  of 
pdyas  at  end  of  b ; for  c,  the  less  repetitious  apa77t  pdyasvad  it  pdyah,  and  at  the  end 
guTidhata.  TS.  (in  i.  5.  lo^)  and  TB.  (in  iii.  7.  47)  have  again  a quite  different  version : 
namely,  for  b,  pdyasvad  vlricdhd77i  pdyah  j for  c,  our  c ; for  d,  taia  77ia77i  utdra  sd7/t 
srja.  Ppp.  also  has  the  verse  |_in  xx.J  with  vacas  in  b.  Its  former  half  appeared 
above,  as  iii.  24.  i a,  b,  likewise  with  vdcas.  In  Kaug.  (82.  9),  it  is  used  in  the  cere- 
monies of  the  first  day  after  cremation,  with  strewing  tufts  of  /tz/fa-grass ; the  comm., 
however,  says  instead  th^t  it  accompanies  a bath  taken  immediately  after  the  cremation 
of  the  dead  body.  The  comm,  supplies  Varuna,  as  god  of  the  waters,  for  subject  of 
the  concluding  verb. 

57.  Let  these  women,  not  widows,  well-spoused,  touch  themselves 
with  ointment,  with  butter ; tearless,  without  disease,  with  good  treasures, 
let  the  wives  ascend  first  to  the  place  of  union. 

This  verse  (=  RV.  x.  18.  7 ; TA.  vi.  10.  2)  was  found  above,  as  xii.  2.  31,  where  see : 
it  is  not  used  by  Kau9.  in  the  book  of  funeral  and  ancestral  ceremonies. 

58.  Unite  thyself  {sa77i-ga7/t)  with  the  Fathers,  with  Yama,  with  thy 
sacred  and  charitable  works  in  the  highest  firmament ; abandoning  what 
is  reproachful,  come  again  home;  — let  him  unite  himself  with  a body, 
very  splendid. 


865 


TRANSLATION  AND  NOTES.  HOOK  XVIII. 


-xviii.  3 

The  corresponding  verse  in  RV.  (x.  14.8)  reads  in  c hitvaya,  and  in  d gac/iasva, 
continuing  the  general  construction  of  the  verse.  The  first  half  is  found  also  in  TA. 
(in  vi.  4.  2),  which  has  svadhabhis  iox yamhta,  and  adds  after  it  another  sdm.  We  had 
the  last  pada  above,  as  2.  10  d.  The  mss.  are  divided  between  dvadyam  and  avadydm 
in  c;  both  editions  give  avadydm  Lwith  RV'.J. 

59.  They  that  are  our  father’s  fathers,  that  are  [his]  grandfathers, 
that  entered  the  wide  atmosphere  — for  them  may  the  autocratic  (svardj) 
second  life  today  shape  our  bodies  as  he  will. 

The  first  half-verse  we  had  above  as  2.  49  a,  b [_and  its  prior  pada  also  at  3.  46J ; the 
second  half-verse  corresponds  to  the  second  half  of  RVL  x.  15.  14  (and  VS.  xix.  60), 
but  is  much  corrupted,  even  to  unintelligibility,  so  that  the  translation  is  only  mechanical. 
RV.  reads  tdbhih  svarad  dsunltim  etam  yathdvaqdm  tanvdm  kalpayasva ; VS.  has 
tebhyas  and  kaipayati,  but  the  rest  like  RV.  The  last  pada  is  identical  with  vii.  104.  i d 
above. 

60.  Let  the  mist  be  weal  for  thee ; let  the  frost  fall  down  [as]  weal 
for  thee ; O cool  one,  possessing  cool  ones ; O refreshing  one,  possessing 
refreshing  ones ; mayest  thou  be  with  weal  a she-frog  in  the  waters ; 
kindly  pacify  thou  this  fire. 

Or,  ‘this  Agni.’  — Of  the  ritual  use  of  this  verse,  the  comm,  simply  says  that  with  it 
one  is  to  sprinkle  the  bones  of  a Brahman  with  the  plants  referred  to,  dipped  in  water 
and  milk  ; Kaug.  (82.  26)  combines  it  with  3.  5 |_doubtless  rather  3.  5 and  6;  see  under 
3.  5J,  in  the  manner  explained  under  that  verse.  [_Partly  because  W.  overlooked  some 
TA.  variants,  it  seemed  necessary  for  me  to  rewrite  the  next  paragraph ; but  I could 
not  easily  indicate  my  changes  and  additions  by  the  usual  ell-brackets. J 

The  main  stock  of  this  verse  (padas  c-f)  is  RV.  x.  16.  14  and  is  the  third  verse  of 

TA.  vi.  4.  I : in  both  these  texts  it  stands  next  after  the  verse  which  corresponds  to  our 
3.  6 above,  namely  after  RV.  x.  16.  13  = TA.  vi.  4.  i* : see  note  to  3.  6.  Considering  how 
closely  it  is  connected  with  our  3.  6 in  sense  and  in  position  in  those  texts,  it  is  strange 
that  it  should  be  so  removed  from  3.  6 in  AV. — In  d part  of  the  mss.  (including  our 
Bp.P.M.I. ; also  the  comm.)  read  hladake  hladak- ; TA.  has  hladuke  hladuk-.  For  e, 

RV.  has  mandukyh  sii  sdm  gamah  (of  which  our  version,  p.  mattduki  : ap°sti  : ^dm  : 
bhuvah,  is  no  better  than  a corruption),  and  TA.,  again  differently,  mafidnkydsu  (as  an 
adjective,  supplying  apsu)  samgamdyaj  and  the  comm.,  finally,  mandfikya  ’sya  qam 
bhava:  moreover,  for  the  qdm  of  both  ed’s,  some  of  our  mss.  (O.Op.R.)  and  one  of 
SPP’s  have  sdm.  In  e,  at  the  end,  RV.  has  harsaya  and  TA.  qatndya  : our  qamaya  is 
better  than  either.  — To  the  main  stock  of  the  AV.  verse  are  prefixed  two  padas  which 
agree  nearly  with  the  second  half  of  the  next  verse  but  one  in  TA.  (vs.  5 : interposed  as 
vs.  4 is  matter  that  corresponds  to  our  i.  6.  4 and  xix.  2.  i,  2)  : but  for  our  bhavatu  the 
TA.  has  varsatuj  and  for  our  qdm  te  prusva,  it  has  qdm  u prstha  (so  Calc. : the  Poona 
ed.  accepts  pfsva  but  gives  prstha  as  variant)  : the  comm,  glosses  prsvd  with  jala- 
binduh.  — For  Bloomfield’s  discussion,  see  under  vs.  6.  Bergaigne  comments  on  the 
verse,  Rel.  Ve'd.  i.  84,  note,  ii.  472. 

61.  Let  Vivasvant  make  for  us  freedom  from  fear,  he  who  is  well- 
preserving, quick-giving  Q -ddnu),  well-giving;  let  these  heroes  be  many 
here ; let  there  be  in  me  prosperity  {pnstd)  rich  in  kine,  rich  in  horses. 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAKIHITA. 


866 


xviii.  3— 

About  half  of  SPP’s  mss.,  and  one  of  ours  (Op.),  accent  at  the  beginning  vivasvan. 
The  comm,  explains  jirddanus  alternatively  by  jivanasya  kartd  and  vayohaner  (as  if 
from  jr  ‘waste  away’)  data.  |_Pada  a is  found  (with  metrical  rectification)  as  noted 
under  vs.  62.  J The  third  pada  is  identical  with  xii.  2.  21  d.  By  Kaug.  81. 48  the  verse 
is  used  at  the  end  of  the  cremation  ceremony  with  an  oblation  on  the  north ; and  again 
(82.  36),  vss.  61  and  62  accompany  each  |_separately  : see  the  comm.,  p.  I76‘3j  a sthd- 
lipdka  offering  to  Vivasvant  at  the  gathering  of  the  bone-relics,  while  a third  offering  is 
made  with  them  both  together  |_82.  37 J.  And  further  (86.  17),  vss.  61-67  are  used  with 
3.  10  in  the  interment  of  the  bones  (see  under  the  latter  verse)  ; the  comm,  describes  it 
thus : “ in  the  ceremony  of  gathering  at  the  cemetery,  the  manager  and  all  the  relatives, 
standing  in  the  western  part  of  the  cemetery,  should  approach  the  departed.”  The 
comm,  adds  one  or  two  more  minor  applications.  |_Verses  61  and  62  are  translated  by 
Hillebrandt,  Ved.  Mythol.  i.  489. J 

62.  Let  Vivasvant  set  us  in  immortality;  let  death  go  away;  let  what 
is  immortal  come  to  us  ; let  [him]  defend  these  men  until  old  age ; let 
not  their  life-breaths  {asu)  go  to  Yama. 

In  Q(JS.  iv.  16.  5,  and  MB.  i.  i.  15  are  found  as  the  first  two  padas  of  a verse  our 
62  b and  61  a.  |_For  the  na  ditu  of  our  62  b,  both  texts  have  ma  d gdt  (the  me  is 
incongruent  with  the  following  nas~)  ; and  for  the  vivasvdn  of  our  61  a,  both  have 
vdivasvato,\  thus  rectifying  the  meter.  The  mss.  accent  vivasvdn  as  in  61  a.  We 
need  to  resolve  mo  to  ma  u in  d to  make  a good  tristubh  pada ; but  the  Anukr.  would 
apparently  read  mo  and  balance  the  lack  of  a syllable  by  the  redundancy  of  one  in  c. 
Possibly  a is  intrusive  in  c,  and  the  meaning  was  ‘defend  from  growing  old.’  The 
ritual  use  of  the  verse  was  explained  above,  under  vs.  61. 

63.  Hewho  maintains  himself  byhis  might,  like  [birds.?]  in  the  atmosphere, 
poet  of  the  Fathers,  favorer  (.? prdmati)  of  prayers  (inati) — him  praise  ye,  all- 
befriended,  with  oblations  ; may  that  Yama  give  {dha)  us  to  live  further  on. 

The  reading  in  the  first  pada  is  doubtful ; our  text  has  antdriksena,  but  the  other 
edition  -kse  nd.  Bp.  and  Op.  read  antdrikse  : nd,  and  so,  apparently,  SPP’s  pada-mss. ; 
but  our  D.K.  have  -ksena,  and  with  it  agree  our  P.M.I.,  while  O.R.T.,  though  they  give 
na,  do  not  accent  it;  SPP’s  mss.  are  somewhat  similarly  at  variance.  The  commenta- 
tor’s interpretation  is  an  interpretation  of  anla?-iksena j but  his  text  (according  to  SPP.) 
re3.As -kse  na.  Only  the  sense  can  decide,  and  that  is  quite  doubtful;  the  translation 
ventured  above  implies  -kse  nd.  The  second  half-verse  occurs  again  below  as  4.  54  c,  d. 
One  is  tempted  to  understand  vi(^vdmitras  [so  accented  in  both  ed’s  with  all  the 
authorities]  in  c as  ‘ O Vi9vamitras  ’ ; but  this  is  so  decidedly  opposed  by  the  accent 
and  by  the  short  vowel  of  the  second  syllable  (which  is  authenticated  by  the  pada- 
reading  vi^vdomiirdh,  while  vit^vamitra  is  never  divided;  see  Prat,  iii.9  and  note)  that 
1 have  not  dared  to  assume  it;  [but  the  comm.,  ignoring  these  considerations,  takes  it 
as  voc.  For  the  verse  in  general,]  the  comm.,  as  usual  in  a trying  case,  gives  no  help 
whatever ; he  glo.sses  pramati  with  prakrstabuddhi,  and  mati  with  mantr  or  stotr,  in 
apposition  with  pitfndm ; and  he  makes  antariksena  dadhre  mean  t^pitfn')  antard 
k.sdntcna  lokcna  dhdrayati. 

64.  Ascend  ye  to  the  highest  heaven;  O seers,  be  not  afraid;  ye 
soma-drinkers,  soma-drenchers,  this  oblation  is  made  to  you  ; we  have 
gone  to  the  highest  light. 


86j 


TRANSLATION  AND  NOTES.  BOOK  XYnil. 


— xviii.  3 

Encouraged  by  the  comm,  (anyan  apt  yajamanan  somam  payayanii),  the  translation 
mends  the  repetition  in  c by  violently  taking  -payin  as  causative  to  -pa. 

65.  Agni  shines  forth  with  great  show  [ketti) ; the  bull  roars  loudly 
unto  the  two  firmaments  {roiiasi)  ; |_evenj  from  the  end  of  heaven  he 
hath  attained  unto  me  {!) ; in  the  lap  of  the  waters  the  buffalo  increased. 

The  verse  corresponds  to  RV.  x.  8.  i,  and  is  also  found  as  SV.  i.  71  and  in  TA. 
vi.  3.  I.  RV.  and  SV'.  read  in  a. yati ; in  b ^which  occurs  again  as  R\'.  vi.  73.  i d alsoj, 
TA.  has  avlr  vl^vani  (for  a rddasl)  ; in  c,  RV'.  has  the  far  more  acceptable  reading 
dntah  upamait,  while  SV.  gives  dntdd  upamam  and  TA.  dntad  itpa  mam ; Lmoreover, 

TA.  accents  udanad^.  The  AV'.  mss.  are  at  variance  in  c;  all  read  dntat  save  our 
K.,  which  gives  dntdm ; the  samhitd-m?&.  generally  have  upamam  (K.  -matt),  and  Bp. 
upaomdm;  but  some  (Op.D.,  also  T.)  and  two  of  SPP’s  pada-mss.  have  upa  ; mam, 
with  TA.,  and  with  the  comm. ; and  this  last  is  implied  by  the  translation,  though  both 
editions  adopt  upamam,  with  SV'.  |_Pischel,  Gdttingische  Gelehrte  Anzeigen,  1897, 
p.  81 1,  renders  the  verse. J 

66.  As,  longing  with  the  heart,  they  looked  upon  thee,  flying  up*  [as] 
an  eagle  in  the  firmament  (tidka),  golden-winged  messenger  of  Varuna, 
busy  (bhuraityu)  bird  {caktind)  in  the  lair  of  Yama. 

The  RV.  has  the  verse  (x.  123.  6),  and  it  is  found  also  in  SV'.  (i.  320  and  ii.  1 196), 

TB.  (in  ii.  5.  8^),  and  TA.  (vi.  3.  1)  ; all  read  alike  throughout,  save  that  the  RV'.  (not 
the  SV.) /fl</<z-text  has  the  bad  division  and  accent  abhi ; dcaksata.  Our  P.M.O.  have 
at  the  end  bhuranydm.  It  is  noteworthy  that  vss.  65  and  66,  which  have  no  apparent 
connection  with  funeral  rites,  and  are  not  used  by  Kaug.  save  in  the  group  61-67,  are 
found  almost  together  (separated  only  by  our  3.  7)  also  in  the  funeral  collection  of  TA. 
*l_VV’s  “up”  for  upa  may  be  an  ov'ersight : render  perhaps  ‘they  looked  upon  thee, 
flying  onward  {tipa)  [as]  an  eagle  ’ Our  comm.,  taking  ‘ thee  ’ as  the  dead  man,  con- 
strues, ‘ flying  unto  the  eagle  ’ ; but  is  not  the  verse  addressed  rather  to  Agni  ? cf. 
Griffith  and  comm,  on  TA. — Sayana,  commenting  on  the  RV.  vs.,  says  he  vena;  but 
in  his  comm,  on  TB.  he  says  he  pravargyasvamin  : an  interesting  diversity  of  opinion  ! 
Perhaps  RV.  ix.  85.  1 1 may  throw  light  on  our  verse.  J 

67.  O Indra,  bring  us  ability  {krdtu),  as  a father  to  his  sons;  help 
{(^iks)  us  in  this  course  (ydtnan),  O much-invoked  one ; may  we,  living, 
attain  to  light. 

The  verse  is  RV.  vii.  32.  26,  found  also  as  SV'.  i.  259 ; ii.  806,  and  TS.  vii.  5.  74 ; the 
only  variant  anj-where  is  that  TS.  has  no  as-,  unlingualized,  in  c.  The  comm,  glosses 
yamani  with  samsdragamane,  and  qiksa  by  anut^ddhi. 

68.  What  vessels  covered  {api-dha)  with  cakes  the  gods  maintained 
for  thee,  be  they  for  thee  rich  in  svadhd,  rich  in  honey,  dripping  with 
ghee. 

The  verse  is  repeated  below  as  4.  25.  Only  one  of  our  mss.  and  one  of  SPP’s  accent 
ddhdrayati  J |_but  one  of  SPP’s  at  4.  25  also  accents  ddhd-\. 

69.  What  grains  I scatter  along  for  thee,  mixed  with  sesame,  rich  in 
svadhd,  be  they  for  thee  abundant  (vibhu),  prevailing;  them  let  king 
Yama  approve  for  thee. 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


868 


xviii.  3- 


According  to  the  comm.,  the  grains  are  roasted  barley  ; and  anu  manyatam  means 
‘ assent  to  thine  enjoying  ’ ; |_at  4.  26  he  says  td  d/idnds  tava  bhogaya  . . . anujandtu. 
It  depends  on  Yama’s  favor,  says  Weber,  Sb.,  1896,  p.  276,  whether  the  dead  man  may 
have  the  benefit  of  his  viaticum,  or  not.J  The  verse  is  nearly  identical  with  4.  26,  and 
is  precisely  identical  with  4.  43.  Its  meter  is  (9  + 8 : 8 + 10  = 35)  rather  irregular,  and 
lacks  a syllable  of  being  full  measure.  [_With  an  easy  double  sandhi  in  a {dhatianu-') 
and  the  resolutions  tads  and  rdjd  anu  in  d,  it  scans  very  well  as  8 + 8 ; 8 + 12.J  Kau^. 
(85.  27)  directs  that  grains  be  scattered  ‘ with  verses  that  have  the  sign  {salingay ; and 
Keqava  states  these  verses  to  be  the  two  that  begin  yds  te  dhdnas  (doubtless  3.  69 
[_=  4.  43  J and  4.  26,  since  3.  70  is  evidently  not  salinga),  also  4.  32  and  33,  and  another 
not  found  in  the  text ; the  comm,  says  that  such  grains  are  to  be  put  upon  the  bones  with 
the  two  vss.  that  begin  yds  te  dhdnas,  [_by  which  he  seems  to  mean  3-  69  (=  4.  43)  and 
4.  26  rather  than  3.  69  and  70  ; at  any  rate,  he  immediately  cites  3.  70  for  another  usej. 

[_It  is  hardly  doubtful  that  the  black  variety  of  sesame  (krpiatila')  is  meant  here,  and 
that  it  is  used,  like  the  black  rice  and  black  victim,  on  account  of  its  color : Pischel, 
GGA.,  1897,  p.  813.  Pischel’s  view  is  confirmed  by  the  fact  that,  if  an  offering  to  the 
Manes  is  performed  apropos  of  some  joyful  occurrence  in  the  family,  barley  is  substi- 
tuted for  sesame  : so  Qraddhakalpa,  iv.  5,  as  cited  by  Caland,  Totenverehrung,  p.  37. J 

70.  Give  back,  O forest  tree,  him  who  is  deposited  here  with  thee, 
that  in  Yama’s  seat  he  may  sit  speaking  counsels. 

Two  of  o\yx pada-mss.  (Bp.Kp.)  read  viddtha  in  d.  The  verse  is  repeated,  according 
to  Kaug.  (83.  19),  when  the  bone-relics  are  removed  from  the  root  of  a tree,  at  which 
they  had  been  for  some  time  deposited  : the  comm,  adds  “ provided  they  have  been  pre- 
viously so  deposited.”  It  reads  more  as  if  it  were  originally  addressed  to  the  (hollowed) 
tree  in  which  a corpse  is  buried  (in  which  case,  tvdyi  ought  to  be  rendered  ‘in  thee’). 
LWith  regard  to  vafiaspate,  see  my  note  to  2.  25,  above : and  as  to  viddthd,  see  Geld- 
ner,  ZDMG.  lii.  735. J 

71.  Take  hold,  O Jatavedas ; let  thy  seizure  (Jidras)  be  with  sharpness 
(tdjas-) ; his  body  do  thou  consume ; then  set  him  in  the  world  of  the 
well-doing. 

Or  (in  b)  ‘let  thy  flame  be  brilliant.’  The  verse  is  used  [_Kau5.  81.33J  with  2.4 
and  others  (see  under  2.  4)  at  the  lighting  of  the  funeral  pile. 

72.  What  Fathers  of  thine  went  away  earlier  and  what  later,  for  them 
let  there  go  a brook  of  ghee,  hundred-streamed,  overflowing. 

The  second  half  of  the  verse  is  nearly  identical  with  4.  57  c,  d below.  The  mss.  are 
not  agreed  about  kulydl  'tic  [_so  both  ed’sj : some  (including  our  R.  and  [_one  orj  two 
of  SPP’s)  read  kulyl  'tic.  Our  Bp.  has  kulya  : etu ; but  Op.  accents  -ya,  and  Kp.  has 
kulyaoetu.  The  noun  is  elsewhere  accented  kulya,  and  hence  our  text  ought  doubtless 
to  he  kulydl 'tu  [_so  SPP’s  B.J.  The  verse  is  twice  used  with  4.57  in  Kau9. : once 
(86.  2)  in  the  ceremony  of  interment  of  the  bones,  on  filling  a dish  (earn)  with  butter 
and  honey  and  depositing  it  by  the  head  |_see  note  to  4.  i6J ; and  again  (88.  17),  in  the 
pindapitryajna,  on  smearing  the  pindas  with  sacrificial  butter. 

73.  Ascend  thou  this,  gaining  {ud-mrj)  vigor  [vdyas) ; thine  own 
[people]  shine  here  greatly;  go  forth,  unto  [them],  — be  not  left  behind 
midway  — unto  the  world  of  the  Fathers  that  is  first  there. 


869 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 

Nearly  all  the  mss.  (all  .save  our  I.O.R.,  and  one  or  two  of  SPP’s)  accent  in  a 
which  our  edition  accordingly  reads ; SPP.  makes  the  proper  emendation 
to  -jands  (cf.  mrjdnas,  vs.  17,  note).  The  comm,  glosses  vdyas  with  antariksam, 
because  viyanti gacchanty  asmin and  then  of  course  makes  it  the  object  of  a roha, 
explaining  unmrjdnas  as  qarlrad  utkramanena  svatmdnam  qodhayan.  For  the  use  of 
the  verse  in  Kau^.  85.  24,  with  2.  37,  see  under  the  latter.  |_Cf.  p.  848,  ^ 8.J 

LHere  ends  the  third  anuvaka,  with  i hymn  and  73  verses.  The  Quoted  Anukr. 
says  saptatis  tryadhika  par  ah : cf.  page  814.J 

4.  LFuneral  verses. J 

[At/iarvan.  — ekonanavati}  yamadevatyam  mantroktahahudevatyam  ca  (8t.  pitrdevatyam  ; * 
88.  dgneyl ; 8g.  cdndramasi).  trdisUibham  : /,  4,  14,  jb,  60.  bhurij ; 2,y,  i/,  sg,  yoyj/, 

y8.  jagatJ ; y.  y-p.  bhurig  atijagati ; 6,  g,  /j.  yp.  (ukvari  {g.  bhurij ; ij.j-av.);  8.  yp. 
atifakvari ; 12.  mahdbrhati ; ib-24.  yp.  bhurin  mahdbrhati ; 26,  yy,  \jfj1.  uparistdd- 

brhatP  (26.  virdj)  ; 2J.  ydjusT  gdyatri ; [^j],  yi,  y2,  y8,  41,  42,  yy-yj,  yg,  bi.  anu- 

stubk  ^ (yb.  kakummatt)  ; yg,  b2,  by.  dstdrapankti  ( jp.  ptirovirdj ; b2.  bhurij ; by.  svardj)  ; 
4g.  anustiibgarbhd  tristubh  ; yy.  purovirdt  satahpahkti ; bb.  yp.  svardd  gdyatri; 
bj.  2p.  drey  anustubh  ; bS,  7/.  dsury  annstuhh  ; 'J2-J4,  79.  dsuri  pahkti  ; yy.  dsuri 

gdyatri;  yb.  dsury  usnih  ; yy.  ddivi  jagati ; y8.  dsuri  tristubh  ; 80.  dsuri jagati ; 81. 
prdjdpatyd  ' nustubh  ; 82.  sdmni  brhati ; 8y,  84.  sdmni  tristubh  ; 8y.  dsuri  brhati 

(by-b8,  yi-8b.  i-avi)*  ; 8b,  8y.  4p.  usuih  (8b.  kakummati ; 8y.  fahkumati);  88.y-av. 

pathydpahkti  ; 8g.  yp.  pathydpankti.'] 

|_Notes  to  the  Anukramanl-excerpts.  J '[_In  giving  this  item,  the  Anukr.  repeats  the 
half-^loka  from  the  Old  Anukr.,  given  at  p.  814.J  *|_The  mss.  read  nasno  vah  pitara 
iti pitrdevatyam  ; adya  (vs.  Si)  prajapatyanustup  etc.  By  using  the  neuter  -devatyam, 
perhaps  the  Anukr.  means  the  whole  decad-jr?<t/rt  (the  :j8th),  except  vss.  88  and  89. J 
3[_V'erses  43  and  25  were  defined  by  the  Anukr.  under  3.  69  and  3.  68,  and  the  defini- 
tions are  not  repeated  here.J  4|_In  stating  that  vss.  71-86  are  i-av.,  the  Anukr.  uses 
the  . . . itiprabhrti  . . . itydtas  that  appears  at  Kau9.  81.  44  ; cf.  85.  26  and  86.  1 7,  where 
also  we  have  the  strange  ityatas.] 

|_Parts  of  the  hymn  are  prose : vss.  27,  67-68,  71-74,  and  76-87  : so  Whitney,  Index, 
p.  6.  As  to  vs.  75,  it  is  hard  to  say  whether  the  fact  that  it  scans  easily  is  significant 
or  not  Perhaps  we  have  here  a mere  casual  lapse  into  meter  (cf.  p.  772,  If  5) ; or  it 
may  be  that  the  mantra,  as  the  first  of  the  sequence  to  which  it  belongs,  is  intentionally 
metrical,  while  the  tihas  of  vss.  76  and  yy  destroy  the  rhythm  of  those  vss.  The  comm., 
p.  240*°,  lumps  the  whole  dtc3.d-sukta,  vss.  71-80,  together,  and  says  etat  suktam  sar- 
va  m yajurm  a n trdtma  kam.j 

l_Only  one  verse  (49)  is  found  in  Paipp.  As  to  the  significance  of  the  occurrence, 
see  under  vs.  49.  J 

|_Ritual  uses.  — The  Vaitana  naturally  makes  few  citations  from  this  hymn  : vs.  59  is 
used  in  the  agnyadheya ; and  vss.  28  and  75-77  in  the  agnistoma.  But  in  the  saka- 
medha,  particularly  in  the  offering  to  the  manes  (Vait.  9.  8)  in  one  of  the  seasonal  sac- 
rifices, vs.  71  finds  application;  as  also,  I suspect,  vss.  72  and  73,  though  the  latter  are 
not  so  recognized  by  Garbe.  Something  like  two  thirds  of  the  verses  find  use  in  Kaug., 
and  those  uses  are  all  in  the  eleventh  adhyaya,  the  pitrmedha  and  pindapitryajha,  as 
noted  above,  p.  814,  end.  Verse  48  constitutes  no  real  exception.  For  all  ritual  uses, 
see  under  the  verses.  J 

[The  provenience  of  the  material  of  this  hymn.  — Whereas  in  the  preceding  three 
hymns  a very  large  or  a large  part  of  the  verses  are  found  also  in  RV.,  in  this  hymn 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAIflHITA. 


870 


xviii.  4- 


only  a small  part,  to  wit  12  verses  out  of  89,  are  so  found.  However  much  or  little 
weight  is  to  be  laid  on  the  fact  that  these  89  verses  are  called  a “ hymn,”  the  hymn  is, 
at  any  rate,  the  longest  in  the  AV.  In  general,  the  collection  looks  as  if  it  were  made 
of  after-gleanings  from  the  stock  material  of  tradition  (cf.  Weber,  Si.  1896,  p.  278); 
although  indeed  some  parts  of  it  appear  to  be  the  reflex  of  what  we  may  well  regard  as 
very  ancient  elements  in  the  ritual : such  are  the  giving  of  the  viaticum  to  the  dead 
(vss.  16  ff.)  and  the  invocation  of  the  ancestors  (vss.  75-77)  and  so  on.  The  relation 
of  the  order  of  occurrence  in  the  AV.  text  to  the  order  of  use  in  the  ritual  is  obscure 
and  in  part  indeterminable.  But  a reason  for  the  arrangement  is  sometimes  to  be  found : 
thus  the  practices  that  go  with  vss.  51  and  52  are  separated  in  the  ritual;  but  the  vss. 
are  set  together  in  the  text  because  of  several  notable  surface-resemblances  between 
them.  — The  RV.  verses  are  as  follows : 


The  verses  that  recur  in  the  sixth  prapathaka  of  the  TA.  (if  we  count  those  in  TA. 

vi. 8 as  five;  see  note  to  vs.  16)  also  number  about  a dozen:  to  wit,  16  ff.,  28,  30,  34, 
35,  51,  55,  57-J 

|_For  the  purpose  of  the  following  discussion,  the  hymn  may  be  divided  into  Parts; 

of  which  only  some,  not  all,  are  of  critical  significance. 

Part  I.,  verses  1-15.  — Refers  in  general  to  the  ig)tis  rogalis  and  its  belongings  and  is 
treated  as  a ritual  unit  by  Kaug.  81. 45. 

Part  II.,  verses  16-27,  and  28.  — Offering  of  the  viaticum  for  the  dead : cakes,  with  milk,  etc. 
etc. ; then  sesame.  — The  unity  of  vss.  16-24  is  sufficiently  marked  by  their  exter- 
nal form  alone.  Verse  28  seems  to  me  to  belong  to  this  part,  and  to  be  appended 
for  use  as  an  expiation  in  case  of  any  spilling  of  the  liquids  of  the  foregoing  liba- 
tions: cf.  TA.  comm.,  viksarantam  abhimantrayate  etc. 

Part  III.,  verses  29-44.  — This  seems  to  me  to  be  in  general  essentially  a continuation 
of  Part  II.,  but  with  certain  disturbing  elements.  The  water  poured  on  the  bones 
(29-30,  but  also  36),  the  garment  (31),  the  black  sesame  (32-34,  but  also  43), 
and  the  vany'a  cow’s  milk  (35)  may  well  be  taken  as  parts  of  the  dead  man’s 
viaticum.  If  vs.  42  be  part  of  the  dhnvana  (Caland),  it  is  not  far  in  time  from 
the  viaticum  ceremony,  I suppose.  But  the  ritual  use  of  44  (corpse  on  cart)  cer- 
tainly precedes  the  cremation;  while  that  of  vss.  38-41,  if  rightly  reckoned  to  the 
pmda  ceremony  (so  comm.),  may  well  follow  it  by  a long  interval.  As  for  vs.  37, 
see  under  the  verse. 

Part  IV.,  verses  45-47.  — To  Sarasvati  with  the  Fathers,  RV.  x.  17.  7-9,  recurring  as 
Part  VII.  of  hymn  i.  Tiie  trca  is  a ritual  unit,  used  (so  comm.)  immediately  after 
the  cremation. 

Part  V.,  verses  48-70.  — Verse  48  and  the  group  58-60  and  vs.  67  and  vs.  70  find  no  use 
in  Kauq.  The  comm,  assigns  a u.se  to  48,  but  only  by  a blunder ; and  the  group 
he  perhaps  considers  as  a part  of  pitrmedka  ritual ; and  in  reporting  the  u.se  of 
66,  he  groups  with  it  67.  — Vss.  49  and  50  stand  side  by  side  in  Kau^. : with  49 
the  liturge  takes  the  two  bullocks  that  drew  the  hearse,  and  with  50  he  accepts  his 
fee.  Vs.  51  goes  with  the  strewing  of  darbha  on  the  pyre:  and  52  would  seem 
(.see  under  52)  to  belong  with  it,  but  is  put  to  a use  quite  different  and  later  in 


our  28  = RV.  x.  17. 1 1 
our  29  = RV.  X.  107.  4 
our  45  = RV.  X.  17.  7 


our  61  = RV.  i.  82.  2 
our  69  = RV.  i.  24.  15 
our  88  = RV.  v.  6.  4 
our  89  = RV.  i.  105.  i' 


our  59  = RV.  vi.  2.  6 
our  60  = RV.  ix.  86.  16 


our  46  = RV.  x.  17.  9 ab  8 cd 
our  47  = RV.  X.  17.  8 ab  9 cd 
our  58  = RV.  ix.  86.  1 9 


871 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 

natural  order,  the  forming  of  a human  figure  with  the  bones  (Kauq.  85.  25).  If 
the  latter  use  be  the  correct  one,  then  the  acts  that  go  with  vss.  53  and  54  (covering 
bones  with/«/<rfrf  and  stones)  form  a reasonable  sequel  to  it;  although,  to  be  sure, 
they  also  form  a sequel  to  vs.  36  (besprinkling  of  the  bones),  both  naturally  and  in 
the  text  of  Kau^.  If  I am  right  in  understanding  vs.  55  to  accompany  the  patting 
of  the  grave-mound  (see  under  55),  then  the  piling  thereof  (with  vss.  66  and  67) 
must  intervene  between  54  and  55.  \’s.  56,  a symbolical  taking  of  his  heredita- 

ment by  the  oldest  son,  must  belong  to  an  earlier  stage  of  the  proceedings.  One 
use  of  57  is  in  the  viaticum  ceremony  (described  under  vs.  16)  ; the  other  is  in  the 
much  later  pinda  or  cake  ceremony.  Here  too,  if  anywhere  (but  see  under  58), 
belongs  the  group  58-60;  and  the  group  61-65,  with  68,  seems  to  belong  also  to 
the  same  cake  ceremony  (61,  cake-sprinkling;  68,  strewing  the  barhis  to  receive 
the  cakes;  62,  strewing  of  sesame  on  that  barhis;  63,  dismissal  of  the  Fathers; 
64,  offering  of  grains  with  the  pot-offering  noticed  below  under  Part  VI. ; 65,  the 
“ withdrawal  of  the  fires,”  apparently  the  ultimate  act  in  this  connection).  Vss.  66 
and  67  (mound-piling)  were  mentioned  above;  and  so  was  68,  which  clearly  suits 
the  action  immediately  preceding  that  of  62.  \"s.  69  accompanies  a much  earlier 

act,  the  expiatory  bath  taken  just  after  the  cremation.  \'s.  70,  which  has  no  use  in 
Kauq.,  seems  to  me  to  be  put  here  because,  like  69,  it  contains  a prayer  for  release 
from  the  bonds  of  Varuna. 

Part  VI.,  verses  71-87.  — All  this  passage  of  unbroken  prose  (but  see  p.  869,  % 5)  belongs 
to  pitidapilryajita.  The  comm.,  p.  2419,  aptly  notes  that  offerings  to  the  gods 
are  announced  with  svaha  and  vdsat  and  those  to  the  Fathers  with  svadha  and  ndmas. 
This  Part  falls  naturally  into  5 subdivisions,  each  with  its  own  manifest  unity : 
subdivision  i = verses  71,  72,  73,  74  ; subdivision  2 = verses  75,  76,  77  ; 
subdivision  3 = verses  78,  79,  80  ; subdivision  4 = verses  81 , 82,  83,  84,  85  ; 
subdivision  5 = verses  86,  87. 

Subdivisions  i and  3 accompany  the  ceremony  of  strewing  three  handfuls  [of 
grain  ? trin  adhomustin,  Ke^.],  and  they  dovetail  each  into  the  other  in  such  wise 
that  they  are  used  (Kau9.  87.  8)  thus:  71,  with  78;  72,  with  73  or  79 ; 74,  with  80. 
Thus  the  second  handful  is  strewn  while  the  liturge  repeats  idarh  “ somdya  pitrmate 
svadha  ” (72)  either  with  pitrbhyah  somavadbhyah  (73)  or  else  with  pitrbhyo 
aniariksasadbhyah  (79).  The  appropriateness  of  the  linkage  in  each  of  the  three 
cases  is  palpable.  The  second  use  of  the  mantras  of  subdivisions  i and  3 is  with 
the  pot-offering  (Kauq.  88.  1-4).  — Then  comes  (88.  ii)  the  offering  of  the  cakes 
with  subdivision  2 (^pittdapradanatnantrd  evam  amnayante : comm.).  These  first 
three  subdivisions  are  clearly  triplets ; and  their  symmetry  is  marred  only  by  vs.  73, 
which  is  simply  an  alternative  of  vs.  79,  awkwardly  interjected  after  vs.  72  for  lack 
of  a better  place.  — Subdivision  4 consists  of  doublets  (5  in  all) ; to  wit,  8 ascrip- 
tions of  homage  to  the  Fathers’  various  attributes,  4 expressed  by  nouns  and  4 by 
substantival  relative  clauses,  and  a final  doublet  (85)  with  ndmas  and  svadha. — 
Subdivision  5 consists  of  2 entirely  symmetrical  4-membered  mantras,  the  prior 
one  relating  to  yonder  world,  the  latter  to  this. 

Part  VII.,  verses  88  and  89.  — Verse  88  accompanies  the  laying  on  of  fuel  just  before 
the  final  withdrawal  of  the  fires  (explained  under  65).  Why  the  Tritaverse,  89, 
should  be  here,  is,  as  Whitney  observes,  very  obscure.  J 
Translated:  as  AV.  hymn,  by  Ludwig,  pages  488-493;  Weber,  Sb.  1896,  pages 

277-294 ; Griffith,  ii.  247-258  ; also  the  occasional  RV.  verses  by  the  RV.  translators. 

— Weber’s  analysis  etc.,  p.  277-8,  may  be  consulted. 


xviii.  4-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA.  872 

1.  Ascend  to  [your]  generatrix,  ye  Jatavedases ; by  [roads]  that  the 
Fathers  travel  I make  you  ascend  together ; the  offering-carrier,  sent 
out,  hath  carried  the  offerings;  united  {yuktd),  set  ye  him  who  hath  sac- 
rificed in  the  world  of  the  well-doing. 

The  translation  implies  emendation  in  a to  jatavedasas,  though  all  the  mss.,  and 
hence  both  editions,  read  jdtdv-\  all,  also,  accent  in  c havyavahas,  and  SPP.  has  that 
in  his  text;  our  edition  makes  the  obviously  necessary  emendation  to  -vd/tas  \_cf.  the 
opposite  error  in  vs.  loj.  All  our  saz/i/ii/d-mss.  [^see  Prat.  i.  94,  notej  make  in  c the 
false  combination  dvddh  dh- ; SPP.  says  nothing  of  his,  and  both  editions  have  correctly 
dvdd  dh-.  Our  O.Op.R.,  and  one  of  SPP’s  mss.,  read  in  c isita  ; the  comm,  also  has 
it,  explaining  it  with  isitdtty  istdni.  The  comm,  also  understands  jdtavedasas  as  voca- 
tive (probably,  after  his  manner,  simply  disregarding  the  accent)  ; he  explains  janitrim 
as  svotpddikdm  aranim ; and  the  Kau^.  (80.  23)  takes  the  same  view  : iti  prthag 
aranlsv  agnin  satndropayanti j but  its  correctness  as  original  sense  of  the  verse  may 
be  strongly  questioned.  The  comm,  explains  d rohata  by  qaktydtmand  praviqata  j and 
describes  the  sa/ndropana  as  taking  place  “ because  of  the  absence  of  any  further  cere- 
monies to  be  performed  by  him,  being  now  dead,  by  help  of  the  fires.”  In  the  comm's 
viniyoga  he  says  simply  aratiidvaya?n  agndu  pratdpayet.  All  this  is  in  the  case  of  a 
person  who  has  died  away  from  home.  But  vss.  1-15  are  also  used  nearly  at  the  end 
of  the  cremation  ceremony  (Kauq.  81.  45),  with  the  direction  ity  dhitdgnim  (Keg.  adds 
upatisthate),  [^and  the  comm,  fills  out  the  direction  thus : citistham  dhitdgnim  pretam 
upatistheta\.  The  verse,  as  a tristubh,  is  redundant  by  a syllable  |_in  a,  which  is  thus 
a good  jagati-T^^diz. : and  also  by  one  in  d,  which,  however,  by  reason  of  its  tristubh 
cadence,  is  neither  one  thing  nor  the  otherj. 

2.  The  gods,  the  seasons,  arrange  the  sacrifice,  the  oblation,  the  sacri- 
ficial cake,  the  ladles  (sruc),  the  implements  i^-dyudhd)  of  sacrifice ; with 
them  go  thou  by  roads  that  the  gods  travel,  by  which  they  that  have  sac- 
rificed go  to  the  heavenly  {svargd)  world. 

The  word  sriicds  in  b is  shown  by  the  meter  to  be  probably  an  intrusion,  and  it  is 
superfluous  as  regards  the  sense.  |_The  excision  of  havis  would  give  a better  cesura.J 
The  verse  is,  of  course,  in  no  way  a real  jagati.  Kaug.  (81.  10)  directs  it  to  be  used 
as  a sacrificial  cake  is  laid  on  the  breast  of  the  corpse  on  the  funeral  pile ; the  comm, 
takes  no  notice  of  this. 

3.  Look  thou  happily  (sadhu)  along  the  road  of  righteousness,  by 
which  go  the  Ahgirases,  well-doers;  by  those  roads  go  thou  to  heaven 
(svargd),  where  the  Adityas  feed  on  honey ; spread  thou  out  upon  the 
third  firmament. 

The  last  pada  we  had  above  as  ix.  5.  8 d.  Our  O.Op.R.,  and  one  or  two  of  SPP’s 
mss.,  read  tdbhyas  at  beginning  of  c.  The  comm,  explains  v^rayasva  in  e by  viqritali 
pratisthito  bhava.  The  metrical  description  of  the  Anukr.  fits  the  ver.se,  if  we  |_decline 
to  make  two  of  the  three  easy  resolutions  (in  c and  d)  by  which  the  verse  reads  as  five 
good  tristubh  padasj. 

4.  Three  eagles  (stiparnd)  . . . upon  the  back  of  the  firmament  (tidkd), 
at  the  summit  {?  vistdp)  are  set  ((ritd) ; let  the  heavenly  {svargd)  worlds, 
filled  (.?)  with  atnrta,  yield  {diih)  food,  refreshment  to  the  sacrificer. 


873 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 

The  pada-\.t\i  reads  in  a miiv^  tH,  which  is,  I presume,  intended  to  mark  the  word 
as  a locative : see  Prat.  i.  74  and  note  upon  it.  The  comm.,  however,  understands  it  as 
dual,  and  explains  it  as  meaning  mayumantdn  (^abdakarindu  vdyuparjanydu,  because 
Vayu  and  Parjanya  are  noisy  in  connection  with  clouds;  for  upara^  by  Nirukta  2.21, 
means  ‘ a cloud  ’ ; and  the  three  eagles  are  Agni,  Surya,  and  Soma ! the  general  sense 
being  that  \’ayu  and  Parjanya  are  set  over  the  world  of  the  atmosphere,  and  the  other 
three  over  the  heavenly  world  ! Inc,  the  translation  follows  the  comm.  Land  Whitney’s 
P.M.I.  and  one  of  SPP’s  mss.J  in  reading  vistas  instead  of  visthas  (p.  viosthah)  ; it  is 
glossed  with  vydptdh  pftrndh.  Neither  this  verse  nor  the  preceding  is  quoted  by  Kauq., 
nor  has  either  a viniyoga  indicated  in  the  comm. 

5.  The  sacrificial  spoon  {jnku)  sustains  the  sky,  the  offering  spoon 
{upab/irt)  the  atmosphere ; the  ladle  {dhriivd)  sustains  \_dhr\  the  earth, 
the  support  {pnitist/id) ; unto  me  (.^)  let  the  worlds,  ghee-backed,  heavenly 
(svargd),  yield  every  desire  for  the  sacrificer. 

The  reading  and  sense  at  the  beginning  of  c are  very  doubtful ; the  pada-mss.  all 
g\wt  pratiomdm,  as  if  it  were  accusative  of  pratima ; most  of  the  samhitd-m%%.  have 
prallmdm  (our  Bs.  has  pratimam  L!J,  and  P.M.  pratimam  j T.  has  pratimdm),  and 
it  is  quoted  in  the  comment  to  the  Prat.  (ii.  35  ; so  the  ms.)  as  the  same  Lthat  is,  I pre- 
sume, in  the  ioxxn  pratirndm SPP.  emends  to  prdti  ’mam,  since,  with  his  usual  dis- 
regard of  the  accent,  the  comm,  so  reads,  explaining  imam  as  referring  to  prthivim ; 
our  edition  h^s  pratimam,  with  the  majority  of  our  earlier  mss.  The  translation  implies 
prdti  mam,  simply  on  account  of  superior  intelligibility  ; doubtless  the  true  AV.  reading 
is  pratimdm.  Simply  prdti  would  rectify  the  meter,  and  give  a yet  better  sense.  The 
verse  (13-1-11  : 12(11?) + 11=  47)  is,  of  course,  no  proper  jagati.  This  and  the  verse 
next  following  are  used,  according  to  Kau^.  81.  7,  as  the  sacrificial  utensils  are  laid 
about  and  upon  the  body,  to  be  burned  with  it. 

6.  O ladle,  ascend  the  all-nourishing  earth  ; stride,  O offering  spoon, 
unto  the  atmosphere ; O sacrificial  spoon,  go  to  the  sky  {dtv)  in  company 
with  the  sacrificer ; with  the  little  spoon  {sruvd)  [as]  calf,  milk  thou  all 
the  teeming,  unirritated  quarters. 

The  mss.  in  general  strangely  accent  the  two  vocatives  in  a and  b on  the  final  sylla- 
ble; all  ours  (save  Op.s.m.),  and  all  but  one  or  two  of  SPP’s,  have  dhruve  (-vd  in 
saihhitd')  ; all  ours  (save  Op.),  and  nearly  all  SPP’s,  have  upabhftj  all  ours  Lsave  Bs.  J 
and  most  of  SPP’s,  however,  accent  jiihn  correctly  in  c (but  P.I.  have  juhti,  and  M. 
has  juhn)  -,  both  editions  make  the  necessary  corrections.  At  the  end,  SPP.  gives  in 
his  text  dhrntyamanah,  with  the  great  majority  of  his  authorities,  and  with  the  comm.* 
Of  our  mss.,  only  O.s.m.Op.D.R.p.m.  give  -nah,  while  O.p.m.R.s.m.  have  -ndhj  the 
reading  -ndh  is,  in  my  opinion,  decidedly  the  preferable  one ; it  is  the  quarters  that 
kindly  make  no  resistance  to  being  milked.  According  to  the  comm.,  the  adhvaryu,  at 
time  of  sacrifice,  holds  the  tipabhrt  in  his  left  hand,  and  makes  oblation  with  the  jtihn 
in  his  right.  The  verse  (13-I-11  : 124-11-1-9  = 56)  counts  as  the  Anukr.  describes  it. 
Its  ritual  use  was  given  under  the  preceding  verse.  *L^he  comm,  assumes  a very  harsh 
change  to  the  direct  address  and  applies  ahrn-  to  the  sacrificer : at  ha  pratyaksavad 
uktih:  evath  srugbhir  lokatrayam  prdpito  yajamdnas  tvam  ahrntyamdnah.\ 

7.  By  fords  they  cross  the  advances  {pravdt)  called  the  great  ones,  by 
what  [road]  the  sacrifice-makers,  the  well-doers,  go;  there  did  they  set  a 


XVlll.  4— 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAI^IHITA. 


874 


world  for  the  sacrificer,  when  they  arranged  the  quarters,  the  creatures 

(bhutd). 

[_Or,  < By  crossings  (^tirtha)  they  cross  The  comm,  explains  pravdto  mahlr 

iti  by  prakrsta  7nahatir  apadah  . . . evam ; it  also  makes  diqas  and  bhutani  in  d the 
joint  subject  of  dkalpayanta,  having  before  taken  adadJms  as  an  imperative  (vida- 
dhatu) ! Though  the  verse  is  obscure,  the  probabilities  are  doubtless  in  favor  of  the 
translation  as  given.  |_Pada  a seems  to  be  a reminiscence  of  i.  49,  above,  or  RV.  x.  14.  i . 
Pischel  renders  the  vs.,  Ved.  Stud.  ii.  74. J 

8.  The  track  {dyana)  of  the  Ahgirases  is  the  eastern  fire  ; the  Adityas’ 
track  is  the  householder’s  fire ; the  track  of  the  sacrificial  gifts  is  the 
southern  fire;  do  thou,  with  thy  limbs,  whole  (sdrva),  powerful  ^agtnd), 
go  unto  the  greatness  of  Agni  [as]  disposed  by  brdhman. 

Both  in  this  verse  and  in  the  next,  most  of  our  mss.  accent  falsely  ddksinagnis; 
SPP.  reports  it  of  only  one  of  his,  and  only  in  vs.  9.  The  comm,  glosses  qagma  with 
sukkita.  The  verse  (11  + 11  + 11:13  + 11  = 57)  counts  short  of  what  the  Anukr. 
describes  it  {ati^akvari  = 60  syll.). 

9.  Let  the  eastern  fire  burn  {tap)  thee  happily  {gdm)  in  front;  let  the 
householder’s  fire  burn  happily  behind ; let  the  southern  fire  burn  refuge, 
defense  for  thee;  from  the  north,  from  the  midst,  from  the  atmosphere, 
from  each  quarter,  O Agni,  protect  him  round  about  from  what  is  terrible. 

[Cf.  vs.  I i.J  As  to  the  accent  of  daksinagnis  in  c,  see  under  vs.  8.  The  funeral  pile 
is  separately,  but  simultaneously,  kindled  from  each  of  the  sacrificial  fires.  To  make 
the  verse  bhurij,  we  have  to  commit  the  violence  of  scanning  ague  instead  of  'gne  in 
the  last  pada  (so  12  + 10:  12  + ii  + 12  = 5 7).  |_The  a of  agnts  in  a and  that  of  agne 
in  e are  of  course  to  be  elided.  The  insertion  of  another  tva  in  b after  (^dm  pascal 
rectifies  the  meter.  In  c we  have  perhaps  to  tolerate  5 pre-cesural  syllables;  but  with 
this  reservation  and  the  rectification  in  b,  all  5 padas  are  faultless  trisiubhs.] 

10.  Ye,  O Agni,  having  become  back-carrying  prstivdh)  horses,  shall 
with  most  healthful  forms  {tanU)  carry  him  that  has  sacrificed  unto  the  heav- 
enly {svargd)  world,  where  they  revel  in  common  revelry  with  the  gods. 

The  doubtful  word  in  this  verse  is  prstivahas  (as  both  editions  read).  All  our  mss. 
save  one  (Op.),  and  the  majority  of  SPP’s,  prstivahds,  as  if  nom.  sing,  of  -valid, 

apparently  by  an  error  the  opposite  of  that  committed  in  vs.  1.  Two  of  our  later  col- 
lated mss.  (Op.R.),and  one  of  SPP’s  by  correction  [_as  if  to  correspond  with  -vahds\, 
have  dqvas  before  it;  and  the  comm,  also  reads  agvas,  with  prastivahas,  explaining 
that  prasti  is  a chariot  of  the  gods,  harnessed  with  three  horses,  of  which'  one  is  in 
front  and  two  behind ; and  a prastivaha  horse  is,  of  course,  one  that  draws  such  a 
chariot.  |_Cf.  vi.  102.  2 and  note.]  [FourJ  of  our  mss.  l_Bs.M.I.T.J,  but  only  one  of 
SPP’s,  leave  madanti  unaccented  at  the  end;  |_Whitney’s  Bp.O.Op.R.K.  accent  it,  as 
it  should  bej ; the  comm,  reads  instead  madcma.  The  Anukr.  passes  without  notice 
the  deficiency  of  a syllable  in  b. 

11.  Burn  {tap),  O Agni,  happily  behind,  happily  in  front;  burn  him 
happily  above,  happily  below;  being  one,  O Jatavcdas,  triply  disposed, 
set  him  collectedly  {samydk)  in  the  world  of  the  well-doers. 


875  . 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 

[_Cf.  vs.  g. J The  adverbs  translated  ‘ behind  ’ etc.  might  with  at  least  equal  propriety 
be  rendered  ‘on  the  west,’  ‘ on  the  east,’  ‘on  the  north,’  and  ‘on  the  south.’  Nearly  all 
our  mss.  (not  Bs.l.),  and  half  of  SPP’s  |_have  the  impossiblej  accent  jatdvedas  in  c; 
and  a few  (including  our  O.R.)  have  at  the  end  lokdm.  |_ Although  samydg  cnani  must 
pass  for  the  true  AV'.  reading,  one  cannot  forbear  to  query  whether  it  has  not  displaced 
an  original  samydk  tdw.J 

12.  Let  the  fires,  kindled,  take  hold  happily;  let  the  Jatavedases, 
making  done  {^rtd)  here  him  that  is  Prajapati’s  [and]  sacrificial,  not  throw 
him  down. 

The  verse  (11+12:12)  lacks  a syllable  of  counting  as  a full  brhati.  Two  of  our 
mss.  (O.R.)  read  in  b jdtavedah  (without  accent).  The  comm,  reads  sam  instead  of 
fa/«  at  the  beginning.  ^Cf.  vs.  13.J 

|_The  verse  reminds  us  strongly  of  2.  4 (which  see),  where  ciksipas  without  ava  has 
quite  a different  meaning.  Here,  ciksipan  with  ava  means  ‘ let  them  [the  fires,  not] 
throw  [any  part  of  the  dead  man]  down  ’ ; that  is,  Agni  (in  his  kindly  forms,  ^ivas 
tanvds)  is  to  treat  the  dead  man  kindly  and  not  let  a foot,  the  head,  or  a hand  fall  off 
from  the  funeral  pile,  but  is  to  consume  him  completely : cf.  the  comm.,  who  aptly  says, 
yatha  nirava(^esam  dahyate  tathd.  The  importance,  in  Hindu  belief,  of  having  every 
member  of  the  body  carried  by  Agni  to  the  other  world  for  use  in  the  next  life  is  abun- 
dantly shown  by  the  hymns  : see  especially  AV\  xviii.  3.  9 ab ; 2.  24  c ; 4.  64  ; iv.  34.  2 : 
and  Whitney,  Oriental  and  Linguistic  Studies,  i.  56-57.  — When,  as  often  happens,  the 
pile  of  wood  is  too  short  for  the  corpse,  the  feet  will  naturally  overhang  and  drop  off 
from  the  pyre.  In  my  journal  of  a visit  at  Benares,  under  date  of  Feb.  25,  1889,  I find 
the  following:  “Saw  a cremation,  at  the  Burning  Ghat.  One  foot  of  the  corpse  fell 
off  the  pyre  (which  was  none  too  long),  and  a man  tried  to  put  it  back  on  the  fire  with 
a bamboo.  But  failing,  he  took,  it  by  the  toe  with  thumb  and  fingers  and  chucked  it 
back.”  An  allusion  to  an  occurrence  of  this  kind  is  clearly  made  by  the  Chandogj’a 
Upanishad  at  vii.  15.3:  athayady  apy  enan  utkrdntaprdndh  cchulena  [cf.  the  bamboo, 
above]  samdsam  vyatisamdahet : ndi  'vdi  'nam  briiyuh  pitrhd  'si  'ti  etc.  J 

13.  The  sacrifice  goes,  extended,  adapting  itself  {Iklp),  [taking]  him 
who  hath  sacrificed,  unto  the  heavenly  {svargd)  world  ; let  the  fires  enjoy 
it,  made  a whole  oblation;  let  the  Jatavedases,  making  done  here  him 
that  is  Prajapati’s  [and]  sacrificial,  not  throw  him  down. 

[Cf.  vs.  1 2. J ‘ Sacrifice  ’ and  ‘ whole  oblation  ’ [and  ‘ it,’  that  is  tdm  in  c,  J all  refer,  of 
course,  to  the  deceased  himself.  [_Cf.  Whitney,  Oriental  and  Linguistic  Studies,  i.  56 : 
“ To  burn  the  body  of  a deceased  person  was  accordingly  an  act  of  solemn  sacrifice,  which 
made  Agni  its  bearer  to  the  other  world,  the  future  dwelling  of  its  former  possessor.” — 
Cf.  also  Caland’s  most  apposite  citation  from  Baudhayana,  jdtasamskdrene  'mam  lokam 
abhijayati J tnrtasamskdrend  'mum  lokam,  in  his  Todtengebrduche,  ^dig^s  174,  178.J 
The  defective  meter  and  incomplete  construction  of  b make  it  altogether  probable  that 
the  text  is  corrupt : ijdnandm  would  help  both.  The  comm,  makes  no  difficulty  of  tak- 
ing abhi  . . eti  causatively,  = abhigamayati.  He  paraphrases  kalpatndnas  by  istam 
pradeqam  prdpayitum  samarthah.  The  mss.  vary  between  kalpdmdnas,  kdlpa?7idnas, 
and  kalpamanas ; all  of  ours  that  were  collated  before  printing  had  kalpd-,  which  we 
accordingly  admitted  in  our  text;  but  we  ought  to  have  emended  to  kdlpa-,  which  SPP. 
reads.  Two  of  our  mss.  (O.R.),  and  one  of  SPP’s,  also  have  jatavedasah  at  end  of  d. 
The  verse  counts  just  a full  atiqakvari  (11  + io:ii  +12:12  = 56). 


xviu.  4- 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


876 


14.  He  that  hath  sacrificed  hath  ascended  the  piled  fire,  about  to  fly- 
up  to  heaven  {div)  from  the  back  of  the  firmament  {ndka)  \ for  him,  the 
well-doer,  shines  forth  from  the  welkin  (ndb/ias),  full  of  light,  the  heavenly 
road,  traveled  by  the  gods. 

The  mss.  vary  in  a between  citdm  and  cittdm;  our  text  reads  the  latter;  SPP’s  the 
former,  which  is  doubtless  correct,  and  which  is  implied  by  the  translation.  The  comm, 
notes  that  agni  is  used  to  mean  istakacitah  prade^ah,  quoting  Apast.  25.  4 as  authority. 
According  to  Kaug.  (80.  52),  the  verse  (the  comm,  says,  vss.  14-15)  accompanies  the 
laying  of  the  body  supine  on  the  pile ; it  comes  next  after  i . 46. 

15.  Agni  thine  invoker,  Brihaspati  thine  oflficiating  priest,  be  Indra  on 
the  right  thy  supervising  priest  (brahmdn) ; this  offered  sacrifice,  being 
completed  (sdmsthita),  goeth  where  is  the  ancient  track  of  those  offered. 

Both  editions  read  in  c,  with  nearly  all  the  mss.  (all  ours  save  R.s.m.,  and  half  of 
SPP’s),  huto  'ydm,  but  both  are  wrong,  the  emendation  to  hutd  ydm  being  a matter  of 
simple  necessity  (see  note  to  Prat.  iii.  55).  The  verse  is  the  last  of  the  long  passage 
that  is  used  (by  Kauq.  81.45)  at  the  end  of  the  cremation  ceremony  (see  under  vs.  i). 
It  is  far  from  being  a regular  trishibh;  Rafter  resolving  hota  adh-  in  a and  restoring  in  c 
the  elided  vowel,  padas  a and  b and  c scan  with  smooth  cadences  as  1 2 + 1 1 ; 1 1 ; there 
remains  pada  d,  with  one  syllable  missing  before  the  cesura : it  would  be  a faultless 
tj'istubh  if  we  dared  to  insert  dsti  {ydtrasti)  : the  comm,  understands  the  equivalent 
vidyate^ 

16.  Rich  in  cakes,  rich  in  milk  [kslt'd-)  let  the  dish  (earn)  take  seat 
here;  to  the  world-makers,  the  road-makers,  do  we  sacrifice,  whoever  of 
you  are  here,  sharing  in  the  oblation  of  the  gods. 

|_The  definition  of  verses  16-24  14  ; 12  4-  1 1 = 37  is  right  by  mechanical  count;  but 

the  metrical  character  of  what  precedes  the  first  avasana  is  wholly  misprized  by  the 
Anukr. : cart'ir  a ihd  stdatu  is  doubtless  an  anustubh  pada  ; and  I am  strongly  tempted 
to  suspect  the  loss  (by  haplography  again  : cf.  iv.  5.  5,  note)  of  a ca  before  earn,  poor 
as  the  resulting  cadence  may  be,  so  that  instead  of  14  we  should  have  8 4-8.J 

We  had  the  same  refrain  above,  in  3.  25-35.  introduction  to  hymn  3,  p.  847, 

^ 8.J  According  to  Kauq.  (86.3),  the  verses  beginning  with  apupavan  (16-24)  are 
used  as,  in  each  case,  what  is  specified  in  the  verse  {tnantroktavi')  is  deposited  in  the 
quarters  and  intermediate  quarters  {diksv  astatrtadcqeni')  ; this  is  in  the  ceremony  of 
interment  of  the  bone-relics,  next  after  the  use  of  4.  57  and  3.  72  (see  under  the  latter). 
|_At  this  point  Whitney  compares  TA.  vi.  8 and  cites  part  of  it.  The  TA.  leaves  out 
the  depositions  in  the  intermediate  directions,  SE.  etc.,  and  so  has  only  5 deposition- 
viantras  instead  of  9.  The  matter  is  treated  more  fully  just  below. J According  to  the 
comm.,  earn  means  specifically  the  contents  of  the  dish  here  : kumbhydm  pakva  odanah; 
and  ihd  signifies  : asmin  sathcayanakarmany  asthndm  samipe  paqcimadigbhage ; the 
others  are  set  in  the  remaining  half-directions,  and  one  in  the  middle.  |_Observe  that 
the  AV.  begins  the  depositions  with  the  west  (so  the  comm.,  at  p.  197®,  and  at  201'^ 
just  cited),  while  the  TA.  begins,  as  noted  below,  with  the  east.J 

|_As  part  of  the  requisites  for  performing  the  pitrnidhana,  Kaug.  (83.  2)  prescribes 
eleven  dishes  {carftn).  According  to  Kau9.  86.  2,  two  dishes  {caru  *)  are  to  be  deposited, 
with  our  4.  57  and  3.  72,  near  the  head  of  the  human  figure  formed  with  the  bones  (note 


8/7 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 

to  3.  25)  : ne.xt,  eight  more  (Kau?.  86.  3)  in  the  eight  directions,  with  8 vss.  of  our 
present  sequence,  that  is,  4.  16-23;  and  then  the  eleventh  and  last  dish  in  the  center 
with  our  4.  24,  according  to  Kaug.  86.  4,  where  we  are  to  read  (see  under  vs.  24)  madhye 
'pavantam  (for  pacantant),  ‘in  the  center  [a  dish]  with  water.’ J *|_So  we  must  read, 
with  three  of  Bloomfield’s  mss.,  as  Caland  suggests,  Todtcngebrduche,  p.  152,  and  as 
the  AV.  comm,  makes  plain  at  224' 9 {carndvayani),  though  not  at  176*3.J 

|_T.'\.  vi.  8 reads  thus  ; apiipdvan  ghrtdvanq  cartir  d 'hd  sldatii  'ttabhnuvdn  prihivim 
dyani  utd  'pdri;  yonikrtah  pathikrtah  sapary ata  yd  devanadi  ghrtdbhagd  ihd  sthd; 
esa  ie yamasadane  svadha  ni  dhfyate  grhd  'sau  : ddqaksara  [;]  tarn  raksasva  etc.  etc. — 
This  set  of  mantras  is  metrical  as  far  as  grhd  inclusive,  7 (8?) + 8+12:12+11  :8  + 8; 
then  prose.  It  accompanies  the  deposition  of  the  cakes  with  a dish  of  ghee  to  the 
east  of  the  bone-relics,  and  is  followed  by  four  other  sets,  which  are  not  given  in  full 
in  TA.,  but  may,  with  the  help  of  Sayana,  be  reconstructed  as  fihas  of  this  set.  The 
order  of  deposition  is  (strangely)  pradaksina,  that  is,  from  E.  to  S.  to  W.  to  N.  and 
center.  In  the  first  set  (used  at  the  east)  the  words  to  be  replaced  are  ghrtdvan, 
ghrtdbhagas,  and  ddfdksaray  and  they  are  replaced  in  the  second  set  (south)  by  (rtdz>an, 
(rtdbhagas,  and  qataksard  respectively ; in  the  third  set  (west),  by  ksTrdvan,  kstrd- 
bhagds,  and  sahdsraksara ; in  the  fourth  set  (north),  hy  dddhivan,  ddd/tibhagas,  and 
aytUdksara ; and  in  the  fifth  set  (center),  by  mddhuman,  mddhubhagas,  and  dcyuiak- 
sard.  Thus  the  mantra  of  the  last  set  would  begin  apupdvdn  tnddhumdn  etc.,  for  the 
deposition  of  cakes  is  common  to  that  of  all  the  dishes  (so  AV.  comm.,  p.  202s ; apupa- 
sdkityam  sarvesdm  carundm  sddhdranam).\ 

17.  Rich  in  cakes,  rich  in  curds  {ddd/ii-),  let  the  dish  etc.  etc. 

18.  Rich  in  cakes,  rich  in  drops  (drapsd-),  let  the  dish  etc.  etc. 

Our  O.  reads  drdpsa-,  |_and  so  does  one  of  SPP’s  mss.J.  According  to  the  comm., 
drapsa  signifies  “ particles  of  curds”  {dadhikands'). 

19.  Rich  in  cakes,  rich  in  ghee,  let  the  dish  etc.  etc. 

20.  Rich  in  cakes,  rich  in  flesh  {mahsd-),  let  the  dish  etc.  etc. 

21.  Rich  in  cakes,  rich  in  food,  let  the  dish  etc.  etc. 

22.  Rich  in  cakes,  rich  in  honey,  let  the  dish  etc.  etc. 

23.  Rich  in  cakes,  rich  in  sap,  let  the  dish  etc.  etc. 

24.  Rich  in  cakes,  rich  in  water  {dpa-),  let  the  dish  etc.  etc. 

Instead  of  apavant  in  this  verse,  the  comm,  has  a second  time  apupavant,  explain- 
ing that  it  means  cakes  of  a different  material.  In  the  five  dishes  of  TA.  (vi.  8)  are 
contained  respectively  (besides  the  cakes),  ghee,  boiled  flesh  (qrtd),  milk,  curds,  and 
honey.  [_CaIand’s  suggestion  of  'pavanta?n  for  pacantam  at  Kaug.  86.  4 (see  WZKM. 
viii.  369)  brings  the  text  of  Kau^.  into  harmony  with  dpavdhs  of  this  vs. : cf.  3 of 
the  notes  to  vs.  16.J 

25.  What  vessels  covered  with  cakes  the  gods  maintained  for  thee,  be 
they  for  thee  rich  in  svadha,  rich  in  honey,  dripping  with  ghee. 

This  is  a |_precise  1 repetition  of  3.  68  above.  While  most  of  the  mss.  quote  it,  as 
usual,  by  the  first  words  with  ity  dkd  added,  two  (O.R.)  write  it  in  full.  According  to 
the  comm.,  the  verse  follows  the  deposition  of  the  nine  dishes ; and  it  adds : “ one 
should  put  on  mixed  grains  ” ; the  Kaug.  makes  no  mention  of  it. 


878 


xviii.  4-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAICIHITA. 

26.  What  grains  I scatter  along  for  thee,  mixed  with  sesame,  rich  in 
svadhd,  be  they  for  thee  uprising  [tidb/m),  prevailing ; them  let  king 
Yama  approve  for  thee. 

This  verse,  differing  from  3.  69  and  4. 43  by  a single  word  {itdbhvis  instead  of  vibhvis), 
is  written  out  in  full  by  all  the  mss.  The  comm,  has,  instead  of  udbhvls,  abhvts,  gloss- 
ing it  with  ttiahatyas.  [_For  a possible  ritual  use  of  the  verse,  see  under  3.  69.J 

27.  A more  abundant  inexhaustibleness. 

The  comm,  adds  this  to  the  preceding  verse  as  a part  of  it;  but  the  Anukr.  and  the 
mss.  reckon  it  as  an  independent  verse. 

28.  The  drop  leaped  {ska?id)  toward  the  earth,  the  sky  {div),  toward 
both  this  lair  {yoni)  and  the  one  that  was  of  old;  of  the  drop  that  goes 
about  toward  the  same  lair  do  I make  oblation,  after  seven  invocations 
(Jidtra). 

The  verse  is  RV.  x.  17.  1 1,  and  found  also  in  several  other  texts  : VS.  (xiii.  5),  TS. 
(iv.  2.  8^,  95),  TA.  (vi.  6.  i),  MS.  (ii.  5.  10),  QB.  (vii.  4.  1^°).  RV.  differs  from  our 
text  by  reading  in  a pratha7nan  dnu  dyuti;  all  the  rest  agree  throughout  with  AV., 
save  that  TS.TA.  have  trtiyatn  for  satndndm  in  c.  [_In  MS.  this  verse  stands  between 
our  ix.  4.  5 and  4.  4,  as  already  noted  under  ix.  4.  5.J  Kaug.  does  not  apply  the  verse, 
but  it  is  found  (as  above)  in  the  funeral  ceremony  of  TA.,  next  after  our  4.  35  below, 
being  addressed  to  any  overflow  of  the  offered  dish  of  curds  and  honey.  The  comm, 
explains  drapsa  by  somarasasthiiodakakana,  and  teaches  that  such  a drop,  or  the  soma 
itself,  is  here  praised,  in  view  of  the  enjoyment  of  the  fruit  of  their  soma-sacrifices  by 
the  Fathers  in  heaven ; it  also  points  out  that  in  QB.  (vii.  4.  i*«>)  this  drop  is  praised  as 
the  sun  {adityd).  In  Vait.  (16.  17)  the  verse  (with  RV.  x.  17.  12,  13  and  one  or  two 
others)  is  used  in  the  agnistoma  ceremony,  with  offerings  to  the  soma-drops  {yaiprusd), 
on  occasion  of  the  overflow  of  soma. 

29.  A hundred-streamed  Vayu,  a heaven-finding  sun  (J.arkd),  wealth, 
do  those  men-beholders  look  upon  ; whoso  bestow  (/>r)  and  present  {pra- 
yam)  always,  they  milk  a sacrificial  gift  having  seven  mothers. 

The  verse  corresponds  to  RV.  x.  107.  4,  which  differs  by  reading  havis  at  end  of  b, 
|_and  sathgami  at  end  of  cj ; it  also  reads  duhate  in  d and  puts  the  word  after  ddksi- 
7}dm ; the  RV.  hymn  is  one  in  praise  of  generous  givers.  A^rcdksasas  in  b might  of 
course  be  gen.  sing,  (so  Grassmann) ; both  translators  [_Crassmann  and  LudwigJ  take 
saptdviataram  as  ‘mother  of  seven,’  which  is  against  the  accent;  the  comm,  takes  it 
properly  as  possessive,  but  gives  three  different  guesses  at  its  value.  The  comm,  takes 
//  in  b as  ‘ for  thy  sake,’  against  the  accent.  Kaug.  does  not  quote  the  verse;  the  comm, 
says  that  it  and  the  next  are  used  together  on  watering  the  bone-relics  with  water  fall- 
ing from  a vessel  with  a hundred  holes ; and  these  hundred  holes  it  regards  as  referred 
to  by  the  first  word  of  the  verse. 

30.  They  milk  a receptacle  {kd^d),  a jar  with  four  orifices,  idd  [as] 
milch-cow  rich  in  honey,  in  order  to  well-being;  reveling  refreshment, 
Aditi  among  the  people,  injure  thou  not,  O Agni,  in  the  highest  firma- 
ment (pybinati). 


879 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 

The  first  half-verse  is  found  also  in  TB.  iii.  7.  4'6  and  Ap.  i.  13.  i,  both  of  which  read 
utsam  for  kdqam,  devim  for  dheniim,  and  suvarvidam  for  svastdye.  The  second  half 
occurs  in  VS.  (xiii.49  c,  d),  TS.  (in  iv.  2.  lo'),  LMS.,  in  ii.  7.  17,  page  i02'sj,  and  TA. 
(in  vi.  6.  i)  ; they  all  agree  in  reading  for  c ghrtd/h  duhandm  ddithh  jdnaya,  for  which 
our  text  is  a corruption,  capable  of  only  mechanical  translation.  The  comm.,  in  a,  still 
thinks  of  four  of  the  holes  in  the  hundred-holed  vessel ; ida  is  either  the  earth  or  the 
name  of  a certain  cow.  In  the  funeral  ceremony  of  TA.  (as  above),  our  c,  d,  with  Lthe 
correspondent  of  J our  36  a,  b below  as  first  half,  is  used  next  after  our  vs.  28,  and  for 
the  same  purpose.  The  Anukr.  does  not  heed  that  the  first  two  padas  are  jagatl. 

31.  This  garment  god  Savitar  gives  thee  to  wear  {bhr)\  putting  on 
that,  which  is  tarpyd,  do  thou  go  about  in  Yama’s  realm. 

Some  of  the  mss.  (including  our  O.Op.R.)  read  dadatu  in  b.  Our  Op.  accents 
tarpyam,  and  the  word  is  variously  accented  by  half  of  SPP’s  authorities.  The  comm, 
first  explains  the  word  as  tarpandrham  pritikaratn,  and  then  adds  : ‘or,  made  of  a kind 
of  grass  called  trpa,  [and]  anointed  with  ghee.’  For  the  ritual  use  of  the  verse,  in  com- 
pany with  2.  57,  see  under  the  latter  verse.  The  comm,  says  only  that  it  is  addressed 
to  the  garment  when  the  dead  man  is  wrapped  up. 

32.  The  grains  became  a milch-cow  ; the  sesame  became  her  calf ; 
upon  her,  unexhausted,  one  lives  in  Yama’s  realm. 

The  mss.  are  a little  at  variance  as  to  the  accent  of  tilo  'bhavat;  but  the  majority 
give  tilb,  which  is  accepted  in  both  editions.  The  comm,  reads  at  the  end  jivati.  The 
ritual  application  of  this  verse  and  its  successor  was  given  with  that  of  3.  69  above ; 
the  comm,  says  here  that  with  vss.  32-34  grains  mingled  with  sesame  are  put  upon  the 
bones.  The  first  pada  is  one  syllable  short. 

33.  Be  these,  O so-and-so,  thy  milch-kine  that  yield  what  is  desired; 
variegated,  white,  of  like  form,  of  different  form,  with  sesame  as  calf,  let 
them  wait  upon  {upa-stha)  thee  there. 

One  of  our  mss.  (Op.),  and  three  or  four  of  SPP’s  authorities,  accent  tllavatsas  in  d. 
The  comm,  has  bhavanti  in  b.  The  verse  (8-1-7:114-11=  37)  is  not  at  all  an  upa- 
ristddbrhati,  but  rather  an  irregular  astarapankti. 

34.  Grains  variegated,  yellow,  white,  grains  black,  red,  [be]  thy  milch- 
kine  here ; with  sesame  as  calf,  yielding  (</////)  him  refreshment,  be  they 
ever  unresisting. 

The  verse  is  found  also  in  TA.  (in  vi.  7.  i),  with  its  first  half  abbreviated  to  entr 
dhdna  hdrintr  drjunih  santu  dhendvah  ; and  it  accents  Hla-  in  c (with  our  Op.  and  one 
or  two  of  SPP’s  mss.).  Our  O.  [_and  apparently  also  P.I.J,  with  [_one  or]  two  of  SPP’s 
mss.,  also  accent  enis.  Only  a minority  of  the  mss.  (including  our  Bs.p.m.  and  Op.)  have 
at  the  end  -ntih,  the  rest  -nti.  Here  and  in  vs.  36,  most  of  the  mss.  accent  anapasphur-, 
and  accordingly  both  edited  texts  accept  it ; but  the  readings  ought  unquestionably  to 
be  emended  to  dnapasphtir-  (which  is  given  here  by  [_TA.,  Poona  ed.,J  our  O.R.,  [^and 
one  or  two  of  SPP’s  mss.J;  in  36,  by  none)  ; the  accentuation  in  this  part  of  the  text 
is  more  than  usually  faulty.  The  comm,  stupidly  declares  apasphuraria  = 7iaqa,  and 
the  participle  therefore  = \_avina(^varyah  or]  aksinah.  [^As  alternative  rendering,  W. 
suggests  ‘ not  refractory.’]  |_W’s  ‘ here  ’ seems  to  be  meant  as  (the  hardly  licit)  version 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


880 


xviii.  4- 


o£  the  accentless  asja : Weber  notices  the  wild  incongruity  (absent  in  the  TA.  version) 
between  as_ya  in  a,  in  b,  and  asmal  in  c.J 

35.  In  Vaigvanara  I offer  this  oblation,  a thousand-fold,  hundred- 
streamed  fountain  {utsa)\  it  supports  {bhr)  [our]  father,  grandfathers; 
[our]  great-grandfathers  it  supports,  swelling. 

That  is,  with  fatness  or  abundance  (^pinv).  The  verse  is  found  also  at  the  beginning 
of  TA.  vi.  6 ; but  this  rectifies  the  meter  of  b by  reading  sahasrdm  utsam  qatddharam 
etdm;  and  its  C,  d are  not  less  different;  tdsminn  evd  pildram  pitamahdtn  prdpitd- 
maha7n  bibharat pl7ivatndne.  One  of  our  mss.  (Op.)  also  accents  prdpita77iahd7i.  In 

TA.  (as  noticed  above)  the  verse  is  next  followed  by  our  4.  28,  in  the  relic-interment 
ceremony;  according  to  Kaug.  (82.  22),  it  is  used  on  the  second  day  after  cremation, 
with  an  oblation  on  the  back  of  a vd7tyavatsd  * cow,  after  causing  her  to  be  milked  on 
the  site  of  the  funeral  pile.  The  comm.  [_p.  209* calls  the  cow  a7iyavatsd  (only  by 
an  error  of  the  editor?).  |_If  error,  it  is  an  easy  one,  for  the  comm’s  words  as  com- 
bined are  daha7iasthd7iasath7iidhdv  a7iyavatsdydh  ; but  a7iyavatsd  occurs  in  the  comm, 
to  AB.  vii.  2,  mentioned  below. J The  verse  (i  i -f  9 ; 1 1 -I-  12  =43)  is  hardly  fit  to  be 
reckoned  a tristitbh. 

*|_Primarily,  vaTiyd,  abhiv&7iyd,  apivd7tyd,  7iivd7iya,  as  gerundives  of  van,  mean  ‘ to  be 
won  over  to  or  wonted  to  ’ : abhivd7iyavatsd  is  ‘ a calf  that  has  to  be  wonted  to  ’ its  new 
or  adoptive  mother.  Such  a word  as  the  last,  with  bahuvrihi  accent,  means  ‘ (a  cow) 
possessing  such  a calf,’  and  by  inference,  ‘a  cow  that  has  lost  her  own  calf’:  so  abhi- 
vanydvatsa,  AB.  vii.  2,  and  Hiranyakegi-sutra,  in  Caland’s  Pitrmedha-sutras,  p.  58® ; 
apiva7iydvatsd,  Kaug.,  twice  ?,  see  below  ; 7iivd7iyavatsd,  QB.  xii.  5.  i^.  — These  posses- 
sives  are  then  abbreviated,  and  we  find  abhivdTiya  at  TB.  i.  6.  8^  and  four  times  in  the 
Pitrmedhastitras  (see  Caland’s  Index),  and  7iiva7iyd  at  ^B.  ii.  6.  i*,  both  words  with 
the  same  meaning  as  abhiva7iydvatsa,  but  coming  to  it  secondarily ; and  also  vd/iya  at 

TB.  ii.  6.  i6^,  p.  676  Poona,  glossed  by  7/irtavatsa  dhe7iuh,  and  ApQS.  viii.  15.  17,  as 
equivalent  of  the  not  quotable  va7tydvatsa.  — After  putting  to  paper  the  explanations 
just  given  I find  them  confirmed  by  Narayana,  to  whom  I was  brought  by  Aufrecht’s 
valuable  note  upon  his  excerpt  from  Sayana’s  comment  on  AB.  vii.  2 (p.  377)  : Kara- 
yana,  in  his  comm,  on  AQS.  iii.  10.  1 7 says  abhiva/iyavatsd  7id77id  '7iyavatse7ia  doha7iiya: 
abhivd/tyo  vatso  yasydh  sd  Phivd7iyavaisd  : abhivdtiyo  'bhiva7ia7tiya  ity  art  hah.  — In 
Kau^.  82.  22  there  can  be  little  doubt  (cf.  BR.  i.  347)  that  we  have  to  read  apivd7tya- 
vatsd77i  after  ddaha7ie  caj  and  in  like  manner,  at  80.  25,  apivd/iyavatsdyds ; with  the 
latter  passage  is  to  be  compared  (JB.  ii.  6.  i*',  which  describes  the  same  ceremony;  see 
also  Caland,  Todte7igebrduche,  p.  15 1.  The  use  of  the  milk  of  a cow  whose  calf  is 
dead  is  in  keeping  with  the  use  of  cows  that  are  old,  ugly,  barren,  etc. ; cf.  QB.  xii.  5. 
(dead  man’s  ag7iihotra)  and  Caland,  l.c.,  p.  173,  p.  20. J 

36.  A thousand-streamed,  hundred-streamed  fountain,  unex'hausted, 
expanded  upon  the  back  of  the  sea,  yielding  refreshment,  unresisting,  do 
the  Fathers  wait  on  at  their  will  svadJidb/iis). 

The  first  half-verse  stands  in  VS.  [_xiii.  49J  TS.  |_iv.  2.  io*J  TA.  [vi.  6.  ij  MS. 
|_ii.  7.  1 7,  p.  io2mJ  as  the  first  two  padas  of  a verse  of  which  our  30  c,  d above  is  second 
half;  in  all,  the  first  word  is  i//id/7i  followed  in  VS. MS.  by  sdhasrd77/,  in  TS.TA.  by 
sa77iHdrd//t,  before  ^atddh- ; all  of  course  omit  the  evidently  intruded  dksita/7t*,  and  end 
b vvith  77iddhye,  VS.  having  before  it  sarirdsya,  and  TS.TA.  bhitva/iasya.  Some  of 


88i 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xvm.  4 


the  mss.  (including  our  0.[_?J0p.R.K.)  have  in  d the  false  accent  upasate.  The  verse 
exceeds  the  proper  measure  of  a tristubh  by  the  amount  of  dksitam  in  a.  By  Kaug. 
(86.  s),  it  accompanies  a sprinkling  with  water;  LKe9.  says  that  it  is  the  bones  that  are 
so  sprinkled ; so  also  the  comm.,  who  adds  that  it  is  done  with  a very  leaky  old  dish 
{sahasracchidra-patra)  ; cf.  Caland,  l.c.,  p.  173.  The  sprinkling  is  part  of  the  dhuvana 
ceremony,  l.c.,  p.  137.J  *LThe  rationale  of  the  Intrusion  becomes  clear,  I think,  if  we 
compare  with  our  a,  b the  first  pada  of  iv.  27.  2,  utsam  dksitam  vidcanti yi sdda.\ 

37.  This  funeral  pile  kdsdmbu)  [is]  piled  with  piling;  come,  ye  [his] 
fellows,  look  down  at  it ; this  mortal  goeth  to  immortality ; make  ye 
houses  for  him  according  to  his  kindred. 

A number  of  the  mss.  (including  our  P.M.I.)  read  in  a cittdm,  as  in  14  a above. 
The  pada-\.t\t  at  end  of  b is  pa^yata  : a : ita.  Some  of  the  mss.  make  a blundering 
insertion  of  signs  of  kampa  in  mdrtyo  'ydm  in  c.  O.  has  at  the  end  -sdmbudham.  The 
comm,  shows  its  usual  skill  in  explaining  kasdmbu ; it  means  kasaq  cd  'mbiini  ca,  kasa 
being  by  abbreviation  from  kikasa,  and  — asthi ! Kau^.  (86.  1)  has  the  verse  accom- 
pany the  viewing  of  the  bone-relrcs  |_ which  are  now  in  the  trench,  says  Ke^.J  by  the 
‘ fellows  ’ of  the  deceased ; the  comm,  says  that  either  the  relatives  or  all  are  to  look  at 
them  as  deposited  in  the  hollow,  while  the  manager  recites  the  verse.  The  meter  of  the 
last  pada  is  redundant,  and  suggests  emendation  of  the  closing  word.  LThe  vs.,  with  its 
cayanena  citam  and  grhdn  (cf.  (^B.  as  cited  below  under  vs.  55),  seems  clearly  to  refer 
to  a grave-mound ; but  the  ritual  use,  with  its  trench,  is  in  flat  contradiction  with  such 
reference. J 

38.  Be  thou  just  here,  winning  riches,  with  thought  here,  with  ability 
here  ; be  thou  here,  very  heroic,  vigor-bestowing,  not  smitten  away. 

The  comm,  understands  iha  citia  iha  kratuh  as  four  independent  words.  According 
to  Kau^.  (87.21),  the  verse  is  made  to  accompany  the  taking  of  one  of  two  lighted 
sticks  of  wood  (see  under  i.  56),  and  setting  it  up  in  the  dirt  (see  under  2.  34).  That 
this  was  its  original  office  may  be  questioned ; perhaps  it  is  rather  an  invocation  of  the 
ancestor  for  help  to  his  descendants. 

39.  These  waters,  rich  in  honey,  satisfying  [abhi-trp)  son  [and]  grand- 
son, yielding  to  the  Fathers  svadhd  [and]  amrta  — let  the  heavenly 
waters  gratify  both  sides. 

That  is,  the  Fathers  on  the  one  side,  and  their  living  descendants  on  the  other.  Some 
of  the  mss.  (including  our  O.R.)  accent  abhi  in  a.  The  abhi  could  extremely  well  be 
spared,  and  its  omission  would  make  the  verse  a good  dstdrapankti  [_with  tristubh  close 
in  c and  dj.  According  to  Kauq.,  the  next  verse  is  used  in  the  pmdapitryajna  while 
pouring  water  on  the  fire  (88.  23),  after  the  presentation  of  the  pindas,  and  this  one 
while  then  rinsing  the  mouth  (88.  24). 

|_As  to  vs.  40,  see  p.  xcvii,  note.J 

40.  O waters,  send  forth  {pra-hi)  Agni  unto  the  Fathers  ; this  sacri- 
fice of  mine  let  the  Fathers  enjoy ; they  who  attach  themselves  unto  a 
sitting  refreshment,  may  they  confirm  to  us  wealth  having  all  heroes. 

A corresponding  verse  is  found  in  HGS.  (in  ii.  10.  6),  reading  thus:  apo  devih  pra 
hinutd  'gnim  etam  yajham  pitaro  ?to  jusantdyn  ; mast  'mam  urja?n  uta  ye  bhajante  te 


882 


xviii.  4-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 

no  rayim  sarvaviram  ni  yacchantu;  and  the  comparison  appears  to  convict  our  unin- 
telligible third  pada  of  being  a very  gross  corruption.  [_Observe  that  the  word  preced- 
ing astndm  ends  in  m,  and  cf.  the  cases  assembled  under  xviii.  2.  3.J  The  comm,  has 
no  difficulty  in  explaining  ‘a  sitting  refreshment’  as  pinda  set  upon  the  barhis." 
Both  editions  read  at  the  end. yachan,  but  all  the  mss.  save  one  of  SPP’s  t&2l6.  yachai ; 
the  comm,  has  -an.  The  Anukr.  does  not  heed  that  the  first  pada  is  jagati.  For  the 
ritual  application,  see  under  the  preceding  verse.  |_With  a,  cf.  2.  4 d,  above.J 

41.  They  kindle  the  immortal  one,  oblation-carrying,  ghee-loving;  he 
knoweth  the  deposited  deposits,  the  Fathers  that  are  gone  away  to  the 
distances. 

The  comm.,  with  his  usual  disregard  of  the  accent,  takes  ghrtapriyam  as  from  ghrtd 
-I-  priyd  \_pritikaram  ajyaih  yasya\.  For  the  ritual  use  as  prescribed  by  Kau^.  87.  22, 
see  under  2.  34,  one  of  the  verses  that  accompanies  it.  But  the  verse  is  used  also,  by 
Kaug.  86.  18,  at  the  end  of  the  ceremony  of  interment  on  “ making  the  devouring  {sath- 
kasuka)  fire  blaze  up  ” ; this  the  comm,  does  not  report  in  his  statement  of  viniyoga. 
[_Caland  appears  to  be  right  in  thinking  that  the  pratika  samindhate  satnindhaie 

safhkasukam,  xii.  2.  1 1,  and  not  our  verse  here.  See  under  xii.  2.  1 1 and  note  the  free 
use  of  vss.  from  xii.  2.  in  the  sutras  immediately  following  86.  18.J 

42.  What  stirabout  for  thee,  what  rice-dish,  what  flesh  I offer  {ni-pr) 
to  thee,  be  they  for  thee  rich  in  svadhd,  rich  in  honey,  dripping  with 
ghee. 

The  second  half-verse  is  identical  with  3.  68  c,  d,  above.  Nearly  all  the  mss.  (of  ours, 
all  save  Op.)  accent  mdntham  in  a ; both  editions  read  manthdm.  The  comm,  again 
|_see  under  2.  30J  notes  the  technical  sense  of  ni-pr  ; niparanadi  nama  pitryopavitina 
paracinapdnind  pitrartham  coditadravyasya  praksepah.  By  Kau^.  84.  6,  the  verse 
accompanies  an  offering  of  the  articles  mentioned,  in  the  hut  {vimita)  in  the  preparation 
for  interment  of  the  relics;  the  comm,  overlooks  this.  [_For  the  ceremony,  cf.  Caland, 
Todtengebrduche,  p.  137.J 

43.  What  grains  I scatter  along  for  thee,  mixed  with  sesame,  rich  in 
svadhd,  be  they  for  thee  abundant,  prevailing;  them  let  king  Yama 
approve  for  thee. 

This  is  a repetition  of  3.  69,  being  distinguished  as  such  (and  not  of  4.  26)  by  the 
words  iti purvd,  instead  of  ity  ikd,  after  Xhc  pratika  in  most  of  the  mss.  Nevertheless, 
the  two  samhitd-mss.  of  ours  (O.R.)  which  give  it  in  full,  read  udbhvis  in  c,  the  word  in 
4.  26,  instead  of  vibhvis,  that  in  3.  69 ; and  the  comm,  also  states  the  repetition  to  be  of 
4.  26;  and  SPP’s  text  reads  accordingly.  |_For  the  ritual,  see  under  3.  69.J 

44.  This  [is]  the  former,  the  after  down-track,  by  which  thy  former 
Fathers  went  away  ; they  who  are  the  forerunners,  the  followers  (.^  abhisdc) 
of  it,  they  carry  thee  to  the  world  of  the  well-doing. 

Our  reading  abhisacas  is  an  emendation,  almost  every  ms.  giving  ab/u\acas  (our  Op. 
has  abhiosdcah,  and  also  one  |_or  twoj  of  SPP’s  authorities);  -sac- is  of  course  intended, 
and  the  comm,  gives  it.  SPP’s  text  follows  the  mss.  The  comm,  explains  niydna  as 
the  wagon  ((aka/a)  on  which  the  corpse  is  carried  to  the  funeral  pile ; and  the  ‘ fore- 
runners ’ and  ‘ followers  ’ as  the  oxen  that  draw  it,  in  front  and  on  all  sides : which  is 


883 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 


doubtless  not  at  all  the  true  sense ; he  also  reads  vahantu  in  d.  The  verse  is  one  of 
the  |_Kauq.  80.35  ! 82.31  notej:  see  under  1.61.  It  lacks  (in  a)  a syllable  of 

being  a full  tristubh.  Its  second  pada  is  identical  with  i.  54  b. 

45.  On  Sarasvatl  do  the  pious  call ; on  Sarasvatl,  while  the  sacrifice  is 
being  extended  ; on  Sarasvatl  do  the  well-doers  call ; may  Sarasvatl  give 
what  is  desirable  to  the  worshiper. 

46.  On  Sarasvatl  do  the  Fathers  call,  arriving  at  the  sacrifice  on  the 
south  ; sitting  on  this  bar/iis,  do  ye  revel ; assign  thou  to  us  food  free 
from  disease. 

47.  O Sarasvatl,  that  wentest  in  company  with  the  songs,  with  the 
svadhds,  O goddess,  reveling  with  the  Fathers,  assign  thou  to  the  sacri- 
ficer  here  a portion  of  refreshment  of  thousand-fold  value,  abundance  of 
wealth. 

These  three  verses  are  a repetition  of  i.  41-43  l_see  notes  thereon  J,  quoted  by  Ui  iis- 
rdh  in  most  mss.,  but  written  out  by  our  O.R.  (both  accenting  daisina  in  46  b). 

48.  Thee,  being  earth,  I make  enter  into  earth ; may  god  Dhatar  lengthen 
out  our  life-time  ; let  him  that  goeth  very  far  away  be  a finder  of  good  for 
you ; then  may  the  dead  (pi.)  come  to  be  {sam-bhu)  among  the  Fathers. 

The  first  pada  is  identical  with  that  of  xii.  3.  22,  and  hence  the  comm,  here  makes 
the  blunder  of  reporting  this  verse  as  quoted  by  Kaug.  61.30,*  whereas  it  is  evidently 
the  other ; and  he  explains  the  meaning  to  be  that  earth  is  smeared  upon  the  vessel 
|_porridge-potJ,  which  is  entirely  out  of  place  in  this  connection,  the  analogy  being  with 
our  own  phrase  “earth  to  earth.”  The  problematic  pdrdparaita  [_p.  pdrd°paraitd \ in 
c is  rendered  strictly  according  to  its  form,  as  if  composed  of  pdrapard  + etr  j the 
Pet.  Lexx.  render  it  as  “ one  who  departs  after  another  or  in  due  order  ” ; but  I cannot 
see  how  this  meaning  is  arrived  at.  The  comm,  reads  pardparetas  (our  O.  gives  -retas), 
and  explains  it  as  duradeqam  pardnmukham  ito  gatdh.  The  comm,  also,  against 
^ai/a-text  and  accent,  understands  adhd  'mrtds  in  d.  *|_Cf.  p.  869,  If  7.J 

49.  Start  ye  (du.)  forward  hither,  wipe  off  that  which  the  portents 
Qabhibhd)  have  said  there  of  you;  from  that  come  ye,  inviolable  ones,  to 
this  which  is  better,  being  bestowers  here  on  me,  a giver  to  the  Fathers. 

This  is  highly  obscure,  and  the  second  half-verse,  especially,  is  rendered  only  mechani- 
cally, and  even  then  with  substitution  of  vdsiyas  where  nearly  all  the  mss.  have  vdqiyas 
or  vaqiyas  (our  M.I.D.,  and  one  of  SPP’s,  vacdyas,  which  our  text,  quite  unsuccess- 
fully, emends  to  vaqayd)\  SPP.  admits  vdqiyas  in  his  text;  the  comm,  has  vdsiyas. 
According  to  Kaug.  (82.  40),  the  verse  is  addressed  to  the  two  kine  (the  comm,  says, 
the  two  that  have  drawn  the  hearse)  : the  direction  is  iti  gdvdv  upayachati ; it  is  per- 
haps intended  as  a purification  of  them  after  the  ill-omened  service  which  they  have 
performed.  In  c the  vocative,  aghnydu,  is  an  emendation,  SPP.  reading  with  the  mss. 
aghnyduj  but  the  accentuation  of  the  mss.  is  here  very  unauthoritative  ; the  comm, 
also  takes  the  word  as  vocative.  Nearly  all  our  mss.  (all  save  O.Op.R.)  leave  ficus  in  b 
without  accent.  The  comm,  is  not  ashamed  to  derive  abhibhds  formally  from  abhi-bhu, 
and  to  explain  it  by  abhibhdvakds  or  dusakdsj  his  general  explication  of  the  pada,  as 
intimating  a reproach  brought  against  the  pair  for  having  been  engaged  in  such  business. 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAIflHITA. 


884 


xviii.  4- 

is  doubtless  good.  The  defective  meter  suggests  a corruption  of  the  text.  The 
comm,  takes  iha  and  bhojanaii  in  d as  two  independent  words,  and  renders  bhojanau 
by  bhojayiidrau  or  pdlayitdrdii.  Two  of  SPP’s  mss.  also  accent  the  words  separately. 
|_On  his  margin  Whitney  pencilled  the  memorandum,  “ Recast  this  note.”J  |_ln  Ppp., 
immediately  after  our  xvii.  i.  30,  comes  this  verse.  Its  appearance  in  that  place  is  pos- 
sibly to  be  interpreted  as  a hint  at  the  existence  in  Ppp.  of  our  book  xviii.,  of  which, 
however,  there  are  no  other  traces  in  Ppp.  save  the  straggling  verses  1.46  (in  ii.),  2.  13 
(in  xix.),  2.  1 7 and  3.  56  (in  xx.).J  addition  misplaced  : see  p.  1016.J 

50.  This  sacrificial  gift  hath  come  excellently  to  us,  given  by  him, 
well-milking,  vigor-bestowing;  old  age,  coming  close  to  {Jupa-prc)  them 
living  in  youth,  shall  lead  these  away  together  unto  the  Fathers. 

According  to  Kaug.  (82.  41,  the  next  rule  to  that  which  quotes  the  preceding  verse), 
the  verse  accompanies  the  giving  |_or  receiving : comm. J of  a daksina  or  sacrificial  gift 
of  at  least  ten  kine  |_the  comm,  says  onej,  at  the  close  of  the  after-cremation  ceremonies. 
But  this  gives  no  clew  to  the  meaning  of  the  second  half-verse,  whose  connection  with 
the  first  remains  very  obscure.  The  two  editions  agree  in  their  text  throughout,  but 
upapfhcati  is  obviously  an  inadmissible  accentuation,  requiring  emendation  to  upa- 
prncati ; and  it  is  against  all  rule  to  accent  any  but  the  last  of  two  or  more  prefixes  to 
the  same  verb  : hence  tipasampdranayat — which  accent  is  given  by  [_two  orj  three  of 
SPP’s  authorities,  and  which  he  therefore  had  good  reason  for  adopting  (it  is  also 
given  by  our  O.Op.R.,  all  collated  after  our  publication).  |_If  I understand  the  Colla- 
tion Book,  O.R.  accent  upasdm  pdrd-.\  Three  of  our  pada-m.1,?,.  (Bp.Kp.D.,  but  D. 
not  accented)  make  the  anomalous  division  upaasdm : pardnaydt ; the  other  (Op.)  has 
upaosampdranaydt,  which  is  the  regular  and  proper  form : see  Prat.  iv.  2 and  note,  and 
iv.  7.  In  c,  our  Bp.D.  (but  D.  without  accent)  have  the  strange  reading  yati  ; vdtie, 
and  Op.  yduvdnesu y while  Bs.  |_O.K.J  also  accent  ydu  vdtie,  as  do  two  of  SPP’s  mss. 
(three  others  yduvdne,  and  only  two,  with  our  M.T. R.s.m. , ydiivane). 

51.  This  barhis  I bring  forward  for  the  Fathers;  a living,  higher  one 
I strew  for  the  gods ; that  do  thou  ascend,  O man,  becoming  sacrificial ; 
let  the  Fathers  acknowledge  thee  who  art  departed. 

A corresponding  verse  is  found  in  TA.  (in  vi.  7.  2),  which  reads  in  a bharema,  for  b 
devdbhyo  jivanta  uttaram  bharema,  fore,  d tdttvam  drohaso  mddhyo  bhdva  |_  Poona  ed. 
bhdvam  * J yamdna  ivdm  yamyd  samviddndh  ; its  text  is  plainly  in  part  corrupt.  Bhdvan 
in  c is  an  emendation,  all  our  mss.  save  one  (Op.),  and  the  majority  of  SPP’s,  reading 
bhavan,  as  if  mixing  the  word  up  with  bhava,  imperative.  The  comm,  reads  in  b jtvan. 
Neither  this  verse  nor  its  predecessor  is  to  be  called  with  any  reason  a jagatl ; [_but 
50  c,  d and  51  c have  jagatl  cadencesj.  This  has  the  same  pratika,  so  far  as  concerns 
the  first  two  words,  as  i.  46,  and  it  is  impossible  to  tell  which  of  the  two  verses  is  quoted 
by  Kau9. ; but  the  comm,  declares  the  first  half  of  this  one  to  be  used  as  darbha-grass 
is  strewn  upon  the  wood  of  the  funeral  pile,  and  the  second  half  as  the  corpse  is  laid 
supine  upon  the  grass  thus  strewn : that  is  to  say,  this  verse  is  intended  in  Kau9.  80.  5 1 ; 
[_so  also  Caland,  WZKM.  viii.  368 J.  *|_The  mss.  vary  between  bkavaih  and  bhava  and 
the  TA.  comm,  understands  bhava. \ 

52.  Thou  hast  sat  upon  this  barhis,  thou  hast  become  sacrificial;  let 
the  Fathers  acknowledge  thee  who  art  departed  ; collect  thy  body  accord- 
ing to  its  joints  ; I arrange  thy  members  with  brahman. 


885 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-.xviii.  4 

The  reading  yathapani  in  c i.s  an  emendation,  made  alike  by  both  editions ; * the 
comm,  has  it,  but  all  the  mss.  give ya/hapi/ni  — which  is  perhaps  not  altogether  untrans- 
latable : ‘according  to  its  muchness.’  We  should  expect  in  b rather  janan  than  another 
janantu  (51  d).  The  verse  evidently  belongs  with  its  predecessor  |_used  at  80.  51 J,  but 
is  entirely  separated  from  it  in  ritual  use,  accompanying,  according  to  Kau9.  85.  25, 
|_the  assembling  of  the  bones  so  as  to  form  a human  figure,  as  explained  under  3.  25 J; 
next  after  it  are  quoted  2.  24,  26  and  3.  25-37.  Pada  b has  an  extra  syllable.  (_With 
regard  to  the  place  of  the  vs.,  see  p.  870,  i,  and  p.  870,  end.J 

*LIn  support  of  the  emendation,  SPP.  adduces  ix.  5.  4,  with  its  yathaparu  and 
partK^ds.  I think  yathapani  (as  against  _ya///<f/«r7<)  is  strongly  supported  by  the 
sense  (much  less  so  by  the  mss.)  of  the  two  Kau^ikan  passages  which  give  the  ritual 
for  ix.  5.  4 and  for  this  vs.  respectively,  to  wit,  64.  10  and  85.  25.  In  the  latter  passage 
the  mss.  have  yathdparuh  samcinoti  (one,  -puru),  and  Kegava  says  yathaparu,  and 
Bloomfield  emends  to  yathaparu ; but  I am  not  quite  sure  that  it  is  necessarj-,  for 
yathaparus  may  not  be  bad  Sanskrit.J 

53.  King  leaf  is  the  cover  of  the  dishes;  the  strength  of  refreshment, 
the  power,  vigor,  hath  come  to  us,  dispensing  {vi-d/ia)  life-time  to  the  liv- 
ing (pi.),  in  order  to  length  of  life  for  a hundred  autumns. 

The  comm,  reads  in  a,  against  the  pada-iexX.  and  the  metrical  requirement,  the  later 
abbreviated  pidhanam.  It  understands  by  parna  (‘leaf’)  the  tree  so  called,  or  the 
paldia-Xxef,  and  this  may  be  correct;  this  tree,  it  says,  owing  to  its  sacrificial  quality, 
is  the  overlord  of  trees.  |_Cf.  the  synonyms  brahmapddapa  (in  Hemacandra)  and 
yajnika,  ^dprapriya  (in  Rajanighantu)  : cf.  also  brahtna  vai  pala^ah,  QB.  xiii.  8.  4‘.J 
It  takes  urjds  as  a nominative,  which  makes  a decidedly  easier  reading,  but  is  unsup- 
ported by  Vedic  usage  elsewhere.  Only  two  or  three  mss.  (including  our  Op.)  read  in  c 
vidddhat,  the  rest  vidadhat  (and  the  pada-vn%%.  vhdadhat,  which  is  absurd  |_cf.  note  to 
xiii.  3.  1 7J,  but  rather  indicates  that  the  word  was  correctly  viewed  as  a participle)  ; and 
SPP.  accepts  vidadhat,  p.  vhdadhat,  because  the  comm,  supports  the  majority  of  the 
mss.  by  understanding  %ti  dadhat.  The  true  reading  is,  beyond  all  reasonable  ques- 
tion, vidddhat,  as  our  text  gives  it.  The  meter  seems  to  be  viewed  by  the  Anukr.  as 
104-11:84-11=40;  it  is  rather  too  irregular  to  merit  a name.  Its  use*  in  Kau^. 
(86.  6)  follows  that  of  vs.  36  above ; it  accompanies  the  laying  of  middle-foliage  (t  ma- 
dhyamapalaqas')  down  upon  the  offering  dishes : the  comm,  says,  more  explicitly,  upon 
the  nine  dishes  spoken  of  in  vss.  16-24,  and  also  upon  the  perforated  plates  {inadhya- 
pala^apatrdir  acchadayef)  ; Keqava’s  explanation  corresponds  closely  with  this. 

*|_The/a/«fa  has  ternate  leaves,  from  8 to  16  inches  long:  Roxburgh,  Flora  Indica, 
p.  540,  Calc.  ed.  1874.  • By  uiadhya?na  parna  or  palaqa  is  meant  the  middle  one  of 
any  of  these  ternate  groups ; the  middle  one  is  especially  fit  for  holy  use  by  reason  of 
its  likeness  to  a sacrificial  ladle:  TB.  i.  6.  io3,  madhyamcna  parnena  juhoti:  snig  ghy 
ha:  cf.  also  Sayana  on  TS.  i.  8.  6,  p.  1167,  Poona.  I am  indebted  to  Caland’s  excel- 
lent paragraphs  on  this  subject,  ZDMG.  liii.  212.  — The  “nine  dishes  ” are  the  last  nine 
of  the  eleven  whose  deposition  is  explained  above,  under  vs.  16.  The  “plates”  are 
the  leaky  old  dishes  noticed  above  under  vs.  36.  J 

54.  The  share  of  refreshment  that  generated  this  man;  — the  stone 
attained  {gam)  the  overlordship  of  the  foods;  — him  praise  ye,  all- 
befriended,  with  oblations ; may  that  Yama  make  {dhd)  us  to  live  further. 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


886 


xviii.  4- 

The  second  half-verse  is  identical  with  3.  63  c,  d above.  The  translation  of  the  first 
half  is  purely  mechanical,  the  sense  being  wholly  obscure.  The  comm,  renders  bhdgds 
by  sambhakta,  and  tirjds  by  annasyd  ' sthisamipasthapitacarulaksa7iasya,  yamas  being 
the  implied  subject ; then  the  ‘ stone  ’ is  the  one  used  to  cover  the  same  annatii  or  cara- 
vas.  A couple  of  our  mss.  (O.R.)  and  one  of  SPP’s  read  in  b dqva  ’mtat/i;  several 
(including  our  O.Op.R.)  have  ddhipatyam.  Some  of  ours  (O.R.K.)  and  three  of  SPP’s 
leave  jagdma  without  an  accent,  which  seems  better,  and  is  implied  in  the  translation. 
One  of  SPP’s  gives  bhagdm  in  a.  In  Kau^.  (86.  7)  the  verse  is  used  next  after  53,  and 
accompanies  the  covering  of  the  same  dishes  with  stones  — or,  the  comm,  adds,  with 
bricks.  [_Cf.  Caland,  Todtengebrduche,  p.  IS7.J  It  lacks  a syllable  in  a.  Our  edition 
leaves  viqvaynitras  in  this  verse  without  accent,  on  the  authority  of  two  of  our  mss. 
(Bp.M.)  ; all  SPP’s  give  viqvdynitrds,  p.  viqvdo7nitrah,  as  in  3.  63,  and  he  accepts  this 
in  his  text.  The  two  verses  ought  of  course  to  be  made  to  agree,  but  there  is  little  rea- 
son for  preferring  either  nominative  or  vocative  |_the  comm,  takes  the  doubtful  word  as 
voc.J.  [_If  the  Vi^vamitras  be  not  meant  here  and  at  3.  63,  then  Weber’s  observations 
reported  under  3.  16  lose  some  of  their  basis. J 

55.  As  the  five  clans  {mdnava)  scattered  {vap)  a dwelling  {Jiarntyd) 
for  Yama,  so  do  I scatter  a dwelling,  that  there  may  be  many  of  me  (.^). 

A corresponding  verse  is  found  in  TA.  (in  vi.  6.  2)  ; it  reads  har77iyd77t  in  a and  c, 
and  evdTti  in  c ; and  for  d ydtha  'sd77ta  jivalokd  bhurayas,  which,  however  unmetrical, 
is  at  least  capable  of  being  translated,  while  this  can  hardly  be  claimed  for  our  d.  All 
the  mss.  read  at  the  end  dsatas,  save  one  of  SPP’s,  which  follows  the  comm,  in  giving 
dsata,  as  is  read  in  both  editions  — in  ours,  purely  as  an  emendation.  The  comm, 
makes  no  difficulty  of  taking  dsata  as  = syata,  and  explaining  “ that  ye  my  relatives 
may  be  numerous”  ; but  that  would  be  dsatha j and  dsata  has  no  grammatical  standing 
of  any  kind,  and  hence  is  to  be  rejected.  The  comparison  with  TA.  at  least  shows  that 
the  pada  is  corrupt.  The  comm,  foolishly  divides  evavapd77ti  in  c into  eva  a^/apa7ni. 
Three  of  onr  pada-mss.  (not  Op.)  most  absurdly  divide  dva-pa7i  in  b;  it  is  strange  that 
SPP.  reports  nothing  of  the  kind  from  his  authorities.  By  Kau^.  (86.  ii)  the  verse  is 
used  next  after  2.  50  etc.,  with  the  direction  iti  sa7hqritya  (‘  on  finishing  the  pile  ’ ?)  : 
the  comm,  says  that  with  it  they  are  to  divide  (^kut(ay')  leftwise,  with  sticks  or  bricks, 
the  part  of  the  cemetery  on  which  the  pile  stood : in  TA.  it  accompanies  the  “placing 
in  the  jar  [of  relics]  the  drugs  called  sarvattsadhi  ” (hence,  perhaps,  the  use  of  vap  in 
the  verse,  as  they  are  strewn  in);  [but  cf.  Caland,  Todte7igebrduche,  p.  149J. 

LOn  sa77iqritya  (?)  and  kuttayeytis. — Kau^.  86.  10  reads  : ida77t  id vd  u 71a  (xviii.  2.  50) 
7ipa  sarpa  (3.49)  asdu  hd  (4.66)  iti  ci7tva7tti.  Sutra  ii  conimxits:  yathd  ya77idya 
(4.  55)  iti sa77iqritya.  Upon  10,  Ke<;.  says  : qildbhir  (?  qaldkdbhir  f)  visa77idbhir  istakd- 
bhir  vd  prasavya7/i  cmva7iti  q77iaqd7ia77i.  And  the  AV.  comm.,  in  giving  the  ritual  for 
2.50  (p.  115)  and  3.49  (p.  161)  and  4.66  (p.  233),  says:  q77iaqd7iadeqaf/t  visa77tasa7/t- 
khydkdbhih  qaldkdbhir  istakdbhir  vd  prasavya/h  ci7iuydt,  using  the  very  same  words 
in  all  three  passages,  save  that  he  leaves  out  the  second  word  in  the  second  passage. 
Then,  for  4.  55  (p.  224)  he  says:  qaldkdbhir  istakdbhir  vd  prasavya7n  cita/h  q77iaqd/ia- 
pradeqa77i  kuttayeyuh.  — In  all  these  passages,  q77iaqd7ia  or  q77iaqd7ia-deqa  or  -pradeqa 
must  mean  the  mound  which  they  "heap  (pi')  over  the  buried  bones:  cf.  (^B.  xiii.  8.  i' 
athd  's77tdi  q777aqd7ta7/i  kurvanti,  grhd7t  vd  prajnd7ta7/t  vd  (‘  or  as  a monument  ’),  and 
Harisvamin’s  comment,  p.  101 7' 5,  q77iaqd7ia77i  prasiddha77t  asthi-sa7/traksa-vdstu s the 
mound  is,  as  with  us,  not  quite  knee-high,  ^B.  xiii.  8.  3‘>,  adhojd/iu.  — The  meaning  of 
our  comm,  on  4.  55,  accordingly,  seems  to  be:  ‘after  the  mound  has  been  heaped  up 


887 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


— .xviii.  4 

(citam'),  they  should  pat  {kiitfay)  it  with  splints  of  wood  or  with  bricks,  [going  around 
it,  as  they  pat  it,]  to  the  left.’ — If  this  be  right  and  if  kuttay  is  the  comm’s  version  of 
the  word  after  iti  in  siltra  1 1 , then  I suspect  that  Bloomfield  has  not  hit  the  right  read- 
ing in  the  printed  text.  Whitney’s  ‘ on  finishing  the  pile  ’ would  call  for  samsihapyaj 
but  is  much  nearer  to  the  meaning  of  kuttay  and  also  to  the  probable  inten- 

tion of  Bl’s  mss.,  and  I would  accordingly  read  samqnathya  in  place  of  the  printed  satii- 
qritya.  Root  qnath  means  ‘thrust,  push,’  in  their  ordinary  and  in  their  obscene  senses, 
and  here,  with  sam,  ‘to  make  [the  mound]  compact  or  firm  by  striking  or  beating  or 
patting,’  as  a modern  gravemaker  pats  the  mound  with  his  spade  to  give  it  shape  and 
firmness. J 

56.  Wear  {bhr)  thou  this  gold,  which  thy  father  wore  before ; of  thy 
father,  going  to  heaven  (svargd),  do  thou  wipe  off  the  right  hand. 

The  majority  of  mss.  read  pitur  in  c,  some///«r,  and  hardly  any  (of  ours,  only  Op.) 
pitur.  Many  of  ours  have  mrdhdhi  in  d : see  Prat.  i.  94  and  note.  The  comm, 
strangely  gives  piprhi  |_cf.  xiii.  i.  i,  notej  in  a (though  abibhar  in  b !).  According  to 
Kau^.  80.  46,  47,  the  first  half-verse  is  used  as  the  manager  takes  with  the  right  hand 
some  gold  worn  by  the  deceased,  smears  it  with  ghee,  and  passes  it  to  the  eldest  son ; 
the  second  half-verse,  as  he  makes  him  wipe  off  his  (of  course,  the  father’s)  right  hand ; 
the  comm,  states  it  thus:  “with  the  first  half  he  makes  the  oldest  son  heat  {adlpayet : 
as  if  the  comm,  read  in  Kau^.  adlpayati  instead  of  adap-')  in  the  fire  gold  found  in  the 
hand  of  the  deceased ; with  the  other  half  the  son  should  wipe  the  deceased’s  hand.” 

57.  Both  those  who  are  living  and  those  who  are  dead;  those  who  are 
born  and  those  who  are  worshipful  — for  them  let  there  go  a brook  of 
ghee,  honey-streamed,  overflowing. 

We  had  the  second  half-verse  above  as  3.  72  c,  d,  only  with  qatddhara  instead  of 
mddhudhara.  The  mss.  are  again  at  variance  as  to  the  accent  of  kulya ; and  the 
majority  also  accent  madhudhara,  as  if  they  had  qatddh-  in  mind  [_cf.  end  of  note  to 
I.  42  above  J.  YajTiiya  is  a queer  antithesis  to  jdtd^  and  the  comm,  reads  instead 
yq/'/z/yaj,  explaining  it  as  jajTiim  utpattirii  yanti  gacchatiti  : that  \s,  jajhi root  ya  / 
The  comm,  also  understands  in  d madhudharas,  as  object  of  vyundati.  A correspond- 
ing verse  is  found  in  TA.  (in  vi.  12)  : it  omits  the  first  ca  in  a;  has  at  end  of  b the 
almost  acceptable  reading  jdntyds  (it  ought  to  be  jdntvds')  ; offers  in  c the  curious  cor- 
ruption dharayitu7it  for  kulydi  'tuj  [and  accents  tnddhtidhara  in  dj.  The  schol.  add 
the  verse  to  56,  as  used  by  Kauq.  80.  46  ; the  Kau?.  uses  it  twice  with  3.  72  : see  under 
that  verse;  in  TA.  it  has  an  utterly  different  application,  in  the  ceremony  of  turning 
loose  the  cow  that  was  led  with  the  corpse  to  the  funeral  pile. 

58.  There  purifies  itself  the  conspicuous  bull  of  the  prayers,  the  sun 
of  days,  lengthener  out  of  dawns,  of  the  sky  {div) ; the  breath  of  the 
rivers  hath  made  the  jars  to  resound  loudly;  entering  Indra’s  heart  with 
skill. 

This  is  a verse  out  of  one  of  the  most  formidable  hymns  of  the  RV.  soma-book 
(RV.  ix.  86.  19),  and  occurring  also  twice  in  SV.  (i.  559;  ii.  171).  In  b,  RV.  reads 
sdmo  dhnah  pratarito  'sdso  divdh  ; in  c,  krana  and  avlvaqat ; in  d.  hardi  and  fnanid- 
bhis;  with  this  SV.  in  general  agrees,  but  has,  with  AV.,  dh7td77i  and  7isdsd7/i  in  b,  and 
acikradat  in  c ; it  is  peculiar  in  reading  prd7ia  (p.  praod7ta)  at  beginning  of  c ; a cor- 
ruption, doubtless,  which  is  carried  out  to  greater  intelligibility  in  our  prd7ids.  The 


888 


xviii.  4-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 

AV.  corruption,  of  both  sense  and  meter,  in  b,  pratdrtta  us-,  supported  by  the  pada- 
reading  praatdritah,  is  very  strange;  of  our  mss.,  only  three  (O.R.,  supported  by  Op. 
-td : us-~)  have  the  correct  -to ’s- ; of  SPP’s,  according  to  his  account,  about  half  support 
-to 's-,  and  he  accordingly  admits  that  reading  into  his  text ; we  ought  to  have  done  the 
same -by  emendation.  [_For  hardiui  dvi^dn  (p.  dovi(^d)i)  man-,  the  comm,  reads  hdrdima 
. . . aviqat  . . . man-.\  What  right  the  verse  has  here  (or  vs.  6o,  coming  from  the  same 
RV.  hymn)  does  not  appear ; neither  Kau^.  nor  the  comm,  uses  it  in  the  ritual ; but 
the  latter  says,  as  if  by  way  of  excuse,  that,  as  the  Fathers  enjoy  the  fruit  of  the  soma- 
sacrifices  which  they  have  offered,  soma  is  praised  in  the  ceremonies  for  the  Fathers. 
Pie  explains  the  ‘ rivers  ’ in  c as  the  vasativari  waters.  |_He  says,  p.  224*3,  vrsd  mati- 
nd/n  ityddlndik  tisrndm  (vss.  58,  59,  60)  pitrmedha  eva  kdndokto  viniyogo  'nusam- 
dheyah,  which  is  not  clear  to  me  : should  it  be  pitrmedhakdnda  evokto  ,?J 

59.  Let  thy  sparkling  (.?  tvesd)  smoke  cover,  being  in  the  sky,  extended 
bright ; for  thou,  O purifier,  shinest  like  the  sun  with  luster,  with  beauty 
{krpd). 

The  verse  is  RV.  vi.  2.  6 and  SV.  i.  83  ; both  read  rtivati  in  a ; [_in  b,  SV.  combines 
divt  sdh  ch- : cf.  divt  sdii  ch-  at  xvii.  i.  12J.  The  comm,  explains  krpd  as  = krpayd 
or  stutyd.  Vait.  (6.  ii)  uses  the  verse,  with  others,  in  the  ceremony  of  establishing 
the  fires. 

60.  Soma  {indu)  verily  goes  forward  to  Indra’s  rendezvous ; the  com- 
rade does  not  violate  {pra-nii)  the  comrade’s  agreements  ; thou  rushest  to 
join,  as  a male  after  females  — soma,  in  the  jar,  by  a road  of  a hundred 
tracks. 

The  verse  corresponds  to  RV.  ix.  86.  16,  which  has,  however,  important  variants:  in 
a.-,  prd  aydsid  indur  and  niskrtdm  ; in  b,  samgiram  ; in  c,  yuvattbhis  and  arsati ; in  d, 
qatdydmnd ; SV.  (i.  557  ; ii.  502)  agrees  with  RV.  except  in  the  last  item,  having,  like 
our  text,  -ydmand.  |_The  meter  shows  that  it  is  to  be  pronounced  -ydmand,  whichever 
way  it  is  written : cf.  JAOS.  x.  532.  J Our  niskrtim  is  hardly  better  than  a corruption 
of  the  RV.  reading ; but  the  comm,  understands  it  as  Indra’s  “ belly  ” (^jatharalaksanam 
sthditam),  and  supports  his  opinion  by  quoting  RV.  iii.  35.  6.  Samgirds,  in  b,  is 
understood  in  the  translation  as  samgiras  (which  is  read  by  two  or  three  mss.,  including 
our  O.),  the  former  being  unintelligible ; the  comm,  gives  two  explanations,  both  imply- 
ing the  accent  -gir-,  one  from  sam-gr  ‘ agree,’  the  other  from  sam-gr  or  -gil  ‘swallow 
down,’  thus  finding  in  the  verse  another  “ belly  ” (samgiras  = samgiram  = udarani). 
Our  text  of  c spoils  both  the  meter  and  the  connection,  making  the  line  render  very 
lamely ; the  comm,  reads  ydsd,  and  takes  it  as  an  instrumental  (like  yuvat(bhis')  ; in  d 
he  has  the  RV.SV.  reading.  The  metrical  definition  of  the  Anukr.  is  worthless.  |_The 
RV.  verse  is  a good  jagati,  and  so  is  this,  barring  c,  where  the  corruptions  have  spoiled 
meter  as  well  as  sense. J 

61.  They  have  eaten;  they  have  revelled  [surely  J ; they  have  shaken 
off  {dva)  those  that  are  dear;  having  own  brightness  {svdbhdnu),  they 
have  praised  ; inspired,  youngest,  we  implore. 

The  verse  corresponds  to  RV.  i.  82.  2 a-d,  and  is  found  also  in  other  texts : SV. 
i.  415  ; VS.  iii.  51  ; TS.  in  i.  8.  5* ; MS.  in  i.  10.  3.  All  these  agree  in  reading  in  c 
priyas  for  priyan,  and,  for  d,  vlprd  ndvisthayd  mati ; and  they  add  a fifth  pada,  a 
refrain,  having  nothing  to  do  with  the  meaning  of  the  verse.  A majority  of  the  AV. 


889 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


-xviii.  4 

mss.  (including  our  M.O.Op.R.K.D.)  read  dvd  'priyaii  (p.  dva  ; apriyan),  and  this  is 
perhaps  the  true  Atharvan  text  (though  the  accent,  in  that  case,  should  be  dva  'priydn), 
and  defensible  on  the  ground  of  sense ; our  last  pada  is  nothing  but  a senseless  corrup- 
tion. In  Kau^.  (88.  27)  the  verse  is  used,  next  after  vss.  81  ff.,*  in  the  pindapitryajTia, 
with  the  direction  ity  uttarasicam  avadhuya ; the  comm,  paraphrases  this  to  mean  that 
one  is  to  perform  an  additional  sprinkling  (.?  uitarapariseka)  next  after  the  worship 
{upasthdna)  of  the  pindas.  For  the  application  of  the  verse  to  the  Fathers,  compare 
TB.  ii.  6.  3*,  dksan  pitdrah  : dmlmadanta  pitdrahy  etc.;  ^also  Sayana’s  comm,  on 
TS.  i.  8,  5’,  Poona  ed.,  p.  1 159J.  *l_It  is  to  be  noted  that  in  ihe  pindapi/ryajfia  of  the 
VS.  (\\.'^\),  amit/tadanta  pitarah  etc.  comes  just  before  the  verses  corresponding  to 
our  vss.  8 1-85. J L(^GS.,  i.  15,  prescribes  the  RVL  verse  for  use  when  the  bride  greases 
the  axle  of  the  wedding-car : is  this  because  of  the  resemblance  of  aksam  (‘  axle  ’)  to 
aksan  (root  ? ! J [_See  p.  Ixxix.J 

62.  Come  ye,  O Fathers,  delectable,  by  profound  roads  that  the 
Fathers  travel,  assigning  to  us  lifetime  and  progeny;  and  do  ye  attach 
yourselves  to  us  with  abundances  of  wealth. 

The  last  pada  was  found  above  as  ix.  4.  24  d.  Corresponding  verses  are  found  in 
HGS.  ii.  10.  5 and  MB.  ii.  3.  5.  For  a,  b,  MB.  rtzds  eta  pitarah  somydso gambhirebhih 
Pathibhih  purvinebhih ; and  as  second  half-verse  it  has  our  3.  14  c,  d.  HGS.  has  d 
ydta  pitarah  sontyd  gambhlrah  (misprint  for  -rdih .?)  pathibhih  pnrvydih,  with  an 
altogether  different  c,  d.  We  should  prefer  somydsas  unaccented,  both  in  this  verse 
and  in  the  next,  but  no  ms.  so  reads.  The  comm,  has  in  c dadhata,  which  he  pronounces 
the  same  as  dhatta.  In  Kau^.,  in  the  pitrnidhdna  ceremony,  the  verse  accompanies 
(S3.  27)  the  bringing  of  the  bone-relics,  before  sunset  [_into  the  hut : Ke9.J ; and  it  is 
followed  (S3.  28,  29)  by  i.  52  and  2.  29  ; then,  in  i\\&  pindapitryajha  (87.  28),  the  three 
are  repeated ; the  comm,  notices  only  the  latter  use,  stating  that  with  this  verse  one  is  to 
scatter  sesame  on  the  barhis  spread  for  the  purpose  of  giving  pindas.  In  number 
of  syllables,  the  verse  answ’ers  to  the  description  of  the  Anukr.  (9 -f-  10  : 1 1 -f  1 1 = 41). 
|_The  MB.  reading  makes  a rectification  of  the  meter  at  the  beginning  of  b.J 

63.  Go  away,  O Fathers,  delectable,  by  profound  roads  that  go  to  the 
stronghold  {piirydna) ; then,  in  a month,  come  ye  again  to  our  houses  to 
eat  the  oblation,  with  good  progeny,  with  good  heroes. 

All  the /^r^fij-mss.  commit  the  strange  blunder  of  dividing  aydta  in  c into  a : aydta ; 
both  editions  make  the  necessary  correction;  the  comm,  also  understands  d ydta.  In 
d,  some  of  the  mss.  make  great  difficulty  over  dttum,  reading  also  \_annum,\  atnum, 
antiim,  atnun,  and  the  comm,  gives  as  a compound  haviratniin  j but  our  O.R.D.,  and 
the  majority  of  SPP’s  authorities,  have  the  correct  reading;  as  does  also  HGS.  in  its 
corresponding  verse  |_ii.  13.  2J.  HGS.  Lspoils  the  meter  of  a by  modernizing  somyasas 
toj  somydsy  reads  in  b piirvydis ; |_and  begins  C w’ith  atha\.  The  first  half-verse 
occurs  also  in  MS.  i.  10.  3 and  AQS.  ii.  7.  9.  MS.  makes  nearly  good  meter  of  it,  reading 
pdre  'tana  pitarah  so7>iydso  gambhirebhih  pathibhih  piirvebhih  (which  should  evidently 
be  emended  to  pdrvyibhis')  ; A(JS.  differs  from  this  only  by  having  at  the  end  piirvinebhis 
(with  K.  and  Kap.S.,  as  pointed  out  by  Schroder).  Prat.  iii.  83  quotes  the  word/7?r- 
ydna.  Kaug.  uses  the  verse  in  the  pindapitryajha  (88.  28),  next  after  vs.  6t , in  dismiss- 
ing the  Fathers  after  their  feast  oi  pindas.  The  metrical  description  of  the  Anukr.  is 
very  poor:  [_it  is  probable  that  the  verse  originally  was  1 1 -t-  1 1 ; 12  4-  1 1 ; but  its  b is 
spoiled  metrically  J. 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAKiHITA. 


890 


xviii.  4- 

64.  What  one  limb  of  you  Agni  Jatavedas  left  when  making  you  go  to 
the  Fathers’  world,  that  same  for  you  I fill  up  again ; revel  ye,  O Fathers, 
in  heaven  (svargd)  with  [all]  your  limbs. 

HGS.  has  (in  ii.  ii.  i)  an  analogous  but  quite  different  verse:  yad  vah  kravyad 
angam  adahal  lokdn  ayatn  pranayah  jatavedah  : tad  vo  'ha?n  punar  a veqayatny  ari- 
stdh  sarvdir  angdih  sani  bhavata  pitarah.  Most  of  our  mss.  (all  except  O.Op.R.),  but, 
by  his  account,  only  one  of  SPP’s,  leave  ajahdt  in  a unaccented;  on  the  other  hand, 
all  without  exception  accent  in  ApUdras,  which  SPP.  accordingly  admits  into  his  text; 
but  our  emendation  to  pitaras  is  plainly  necessary.  What  the  comm,  says  is  here 
unknown,  because  the  manuscript  shows  a considerable  lacuna,  involving  the  latter  half 
of  the  explanation  of  this  verse,  with  the  text  of  the  next  and  the  larger  part  of  its  expo- 
sition. Kauq.  uses  the  verse  (88.  5)  in  the  pindapitryajha^  next  after  vss.  74,  78, 
to  accompany  an  offering  of  rice-grains  with  the  stirring-stick  {sdyavana  |_that  is,  sa- 
dyavana : SPP’s  sdmyavana,  p.  2334,  does  not  seem  rightj).  |_As  to  completeness 
of  limbs  in  the  other  world,  see  my  note  to  4.  12,  above.  This  verse  was  translated  met- 
rically by  Whitney,  O.  and  L.  S.,  i.  57.J 

65.  Jatavedas  has  been  the  messenger  sent  forth,  at  evening,  at  close 
of  day  to  be  honored  by  men; — thou  hast  given  to  the  F'athers;  they 
have  eaten  after  their  wont ; eat  thou,  O god,  the  presented  oblations. 

We  had  the  second  half-verse  above  as  3.  42  c,  d.  Part  of  our  mss.  (O.Op.R.D.), 
with,  so  far  as  appears,  the  majority  of  SPP’s,  read  in  b upavdndyas,  and  the  latter 
accordingly  adopts  it  in  his  text;  the  root  vand  does  not  appear  to  be  anywhere  else 
combined  with  tipa.  The  line  reads  like  a kind  of  echo  of  RV.  iv.  54.  i |_TB.  iii.  7.  134J. 
The  verse  is  the  last  one  quoted  in  pindapitryajna  by  Kau?.  (89.  14),  to  accompany 
the  withdrawal  of  the  “ extended  ” fires.  |_By  “ extended  ” I suppose  W.  means  the  tech- 
nical pranita  (cf.  comm.,  p.  233^).  The  words  of  Kaug.  are  agnhn  pratydnayati : the 
ceremony  seems  to  be  the  same  as  that  prescribed  by  (^B.  at  ii.  4.  2^*, punar  ttlmukam 
api  srjati,  and  by  (JQS.  at  iv.  5.  9,  ulmukam  agndu  krtvd.\ 

66.  Thou  yonder,  ho  ! hither  thy  mind  ! as  sisters  (jatni)  a kdkutsala, 
do  thou  cover  him,  O earth. 

The  translation  implies  the  evidently  necessary  emendation  to  dsdu  in  a ; both  edi- 
tions give  asdu.,  because  this  is  read  by  all  the  mss. ; the  comm,  understands  the  word 
as  a vocative ; it  also  reads  the  interjection  as  hd,  while  the  pada-\.f>Ci  gives  hdi.  It 
further  glosses  jdmayas  [_alternativelyj  with  bhagi/tyas,  and  reads  kakutsthalam, 
explaining  it  as  pradhdndvayavapradeqam,  and  paraphrasing  with  pttirddlndm  <^irah- 
prabhrtiny  aiigdni  qltdtapavdtanivdrandya.  The  Pet.  Lexx.  conjecture  kakutsala  to 
be  a pet  word  for  a little  child.  We  had  the  third  pada  above  as  2.  50  d.  51  d,  and 
3.  50  d.  Kauq.  uses  the  verse  (86.  10)  with  2.  50  and  3.  49  in  the  ceremony  over  the 
bone-relics.  The  comm,  includes  with  it  vs.  67. 

67.  Let  the  worlds  where  the  Fathers  sit  adorn  themselves  {gumb/i) ; 
I make  thee  to  sit  in  the  world  where  the  Fathers  sit. 

The  first  phrase  is  VS.  v.  26  f,  which,  however,  reads  ^undhantdm ; Ap.  vii.  9.  10  has 
qundhatdm  lokah  pitrsadanah.  [I'or  variants  as  between  qundh  and  qumbh,  cf.  notes 
to  vi.  115.  3;  xii.  2.40;  3.  13,  21,  26;  xviii.  3.  s6.J 


TRANSLATION  AND  NOTES.  BOOK  XVIII. 


891 


-xviii.  4 


68.  Thou  art  the  bar/ns  of  them  that  are  our  Fathers. 

The  metrical  description  of  the  Anukr.  implies  the  reading  asm-.  In  Kau9. 
(87.  27)  the  verse  is  used  with  i.  51  etc.  (see  under  1.  51)  in  connection  with  the  strew- 
ing of  barhis. 

69.  Loosen  up  the  uppermost  fetter  from  us,  O Varuna,  [loosen]  down 
the  lowest,  off  the  midmost ; then  may  we  in  thy  sphere,  O Aditya,  be 
guiltless  unto  Aditi. 

The  verse  [which  is  RV.  i.  24.  15,  etc.J  occurred  above  as  vii.  83.  3 [which  see J ; 
among  our  mss.,  only  O.R.  write  it  out  in  full.  The  comm,  notices  the  repetition,  yet 
goes  on  to  give  a full  explication.  In  Kauq.  (82.  8),  it  is  used  in  the  ceremony  of  the 
first  day  after  cremation  (next  before  3.  56),  with  the  direction  iti  jyesthah,  apparently 
implying  that  “ the  oldest  ” son  of  the  deceased  pours  water  on  the  attendants ; the 
comm,  says  that  with  this  verse,  immediately  after  the  cremation,  all  the  Brahmans 
should  take  a bath  {snanam  kuryuh). 

70.  Release  from  us  all  fetters,  O Varuna,  with  which  one  is  bound 
crosswise,  with  which  lengthwise ; so  may  we  live  hundreds  of  autumns, 
by  thee,  O king,  guarded,  defended. 

The  rendering  of  samami  and  vydmi  in  b is  far  from  certain : cf.  iv.  16.  8.  The 
comm,  explains  : samamo  ttama  vyamasamjTiitaprade^dt  samkucitapramdnako  de^ah  : 
samnihite  prade^e  dure  pradeqe  ce  'ti  ydvat.  Two  of  our  mss.  (O.R.)  and  one  of 
SPP’s  read  samdne;  and  two  or  three  of  the  latter  have  badhyate,  without  accent. 
Nearly  all,  again,  read  ^arddam  in  c (our  O.R.p.m.  [and  one  of  SPP’sJ  -das),  and  SPP. 
admits  qarddam  into  his  text ; our  -ddm  is  an  emendation,  and  a necessary  one,  unless 
we  take  instead  -das,  as  in  apposition  with  qatatii.  The  comm,  makes  no  difficulty  of 
reading  -dam,  understanding  it,  according  to  one  of  his  convenient  rules  of  interpreta- 
tion, as  a sing,  used  in  place  of  a plural.  Most  of  our  mss.,  again  (except  P.O.Op.R.), 
but  only  one  of  SPP’s,  accent  rajan.  The  comm,  points  out  that  rdksamdnds  is  for 
rdksya-,  which  is  altogether  probable,  considering  how  easily  a is  lost  after  s or  f. 
The  first  pada  is  identical  with  vii.  83.  4 a.  All  pada-mss.  except  one  of  SPP’s  read 
gupita  instead  of  -tah.  The  comm,  directs  the  verse  to  be  recited  for  good  fortune 
evening  and  morning  at  the  end  of  the  daqardtra  in  the  pitrmedha. 

71.  To  Agni,  carrier  of  the  kavyds,  [be]  svadhd  [and]  homage. 

72.  To  Soma  with  the  Fathers  [be]  svadhd  [and]  homage. 

[Verses  71-87  are  prose,  except  vs.  75,  with  regard  to  which  see  p.  869, 5.J  These 
verses  [71,  72J  are  found,  in  reversed  order,  in  AQS.  ii.  6.  12.  In  VS.  ii.  29  a,  b,  are 
found  both,  but  with  svahd  in  place  of  svadha  fidmak,  and  the  same  in  QQS.  iv.  4.  i 
and  GGS.  iv.  2.39,  except  that  in  the  latter  svdhd  precedes  the  datives.  VS.  accents 
pitrmdte.  [See  also  under  vs.  74.  J In  Kauq.  87.  8,  vss.  71-74  are  combined  in  alter- 
nation with  vss.  78-80  to  accompany  in  the  pindapitryajna  the  scattering  downward  of 
three  handfuls  of  offering;  and  [are  usedj  again,  later  (88.2,3,4)  the  same  cere- 
mony, with  oblations.  [Verse  71  is  employed  by  Vait.  (9.8)  in  the  sdkamedha,  and  I 
suspect  (see  p.  869,  ^ 7)  that  the  sutra  intends  vss.  72  and  73  also  to  be  thus  used ; cf. 
also  Ap^S.  viii.  13.  15,  16. J 

73.  To  the  Fathers  with  Soma,  svadhd  [and]  homage. 

74.  To  Yama  with  the  Fathers,  svadhd  [and]  homage. 


xviii.  4-  BOOK  XVIII.  THE  ATHARVA-VEDA-SAI^IHITA.  892 

For  the  ritual  use  of  these  verses  see  the  preceding  note.  |_Parallels  of  our  vss. 
72  and  74  and  71,  and  in  that  order,  recur  at  MGS.  ii.  9.  13:  cf.  the  pratlkas  in 
Knauer’s  Index,  and  also  \mdtr pitrbhyas,  p.  IS2.J 

75.  Here  is  svadhd  for  thee,  O great-grandfather,  and  for  them  that 
are  after  {anu)  thee. 

76.  Here  is  svadhd  for  thee,  O grandfather,  and  for  them  that  are 
after  thee. 

77.  Here  is  svadhd  for  thee,  O father. 

Passages  analogous  with  these  three  verses  are  found  in  a number  of  other  texts : 
TS.  i.  8.  5‘ ; A^S.  ii.  6.  15  ; Ap.  i.  9.  i (cf.  also  viii.  16.  6;  xiii.  12.  9)  ; (JQS.  iv.  4.  2 ; 
GGS.  iv.  2.  35  ; (JB.  ii.  4.  2‘9  forbids  the  use  oi  ca  tvam  dnu,  and  K^S.  iv.  i.  12  is 
of  the  same  opinion.  [_Opposite  vs.  75,  W.  notes  K.  ix.  6.J  In  77  all  our  mss.  save 
one  (Op.)  read  tdtas  instead  of  tataj  half  of  SPP’s  do  the  same.  In  Kaug.  88.  ii  the 
three  verses  (doubtless;  only  the  pratika  of  75  is  quoted;  the  comm,  says  the  three) 
are  used  on  setting  down  three  combined  {samhata)  pindas  on  the  barhis  j and  Vait. 
(22.  22)  employs  them  similarly  in  the  agtiistoma.  Though  75  is  easily  read  as  two 
anustidh  padas,  the  Anukr.  allows  it  only  15  syllables,  refusing  to  resolve  tu-am  here, 
as  it  also  refuses  in  76.  |_As  to  vs.  75,  see  p.  869,  ^ 5.J  [Apropos  of  tata  and  td/a, 
the  comm,  cites  AA.  i.  3.  3 ; and  Sayana,  in  his  comment  on  that  passage,  gives  two 
little  tales  about  Prajapati’s  early  linguistic  ventures  which  remind  us  somewhat  of  the 
beautiful  ySexds  story  as  told  by  Herodotus  in  the  beginning  of  Euterpe.J 

78.  Svadhd  to  the  Fathers  that  sit  upon  the  earth. 

79.  Svadhd  to  the  Fathers  that  sit  in  the  atmosphere. 

80.  Svadhd  to  the  Fathers  that  sit  in  the  sky  (div). 

These  verses  are  found  also  in  Ap.  i.  9.  6,  and  in  GGS.  iv.  3.  10.  GGS.  \\tl%  prthi- 
visadbhyas  [and  aniariksasadbhyas \ \ ho\.h  combine,  pitrbhyo ‘ntar-\  and  our  O.R.K., 
with  half  of  SPP’s  authorities,  do  the  same;  the  Anukr.  implies  -bhyo  antar-.,  but  that 
proves  nothing.  For  the  ritual  use,  see  under  vss.  71,  72  above.  Both  Ap.  and  GGS. 
prescribe  the  verses  for  the  case  that  the  names  of  the  Fathers  intended  are  not  known. 

81.  Homage,  O Fathers,  to  your  refreshment  ijirj) ; homage,  O Fathers, 
to  your  sap. 

82.  Homage,  O Fathers,  to  your  terror*  (bhdma) ; homage,  O Fathers, 
to  your  fury. 

83.  Homage,  O Fathers,  to  that  of  yours  which  is  terrible;  homage, 
O Fathers,  to  that  of  yours  which  is  cruel. 

84.  Homage,  O Fathers,  to  that  of  yours  which  is  propitious ; homage, 
O Fathers,  to  that  of  yours  which  is  pleasant. 

85.  Homage  to  you,  O Fathers  ; svadhd  to  you,  O Fathers. 

For  a wonder,  these  formulas  are  written  by  all  the  mss.  without  variation  and  vvith- 
out  error.  Corresponding  passages  are  to  be  found  in  many  other  texts:  VS.  ii.  32; 
TB.  i.  3.  108  ; MS.  i.  10.  3 ; K.  ix.  6 ; QQS.  iv.  5.  i ; AQS.  ii.  7.  7 ; Ap.  i.  10.  2 and  xiii. 
12.  10 ; GGS.  iv.  3.  18-21  ; MB.  ii.  3.  8-1  1 ; none  of  them  agree  closely  with  our  text ; 
but  the  details  of  accordance  and  of  difference  are  not  worth  giving.  In  Kau^.  (88.  26) 


893 


TRANSLATION  AND  NOTES.  BOOK  XVTII. 


-xviii.  4 

they  accompany  in  the  pindapitryajha  the  reverence  {upasihand)  paid  to  the  Fatliers, 
being  then  followed  by  vss.  6i  and  63.  *|_That  is,  ‘ to  your  terror-inspiring  fury.’J 

86.  They  who  are  there,  O Fathers  — Fathers  there  are  ye  — [be] 
they  after  you ; may  ye  be  the  best  of  them. 

87.  They  who  are  here,  O Fathers  — alive  here  are  we — [be]  they 
after  us;  may  we  be  the  best  of  them. 

The  translation  here  implies  certain  emendations  of  the  text:  pitaras  |_accentlessj 
in  S7  and  the  first  time  in  86,  and  the  omission  of  yi  after  the  second  pitdras  in  86  ; 
the  latter  is  made  also  in  our  text,  while  SBP.  reads,  with  the  mss.,  yi  'tra  pitdrah 
pitdro  yi  'tra  yiiydm  sthd.  As  to  the  accent  of  the  pitarah  pitaro  in  86,  the  mss. 
are  wildly  discordant,  presenting  every  possible  variation,  and,  considering  the  many 
accentual  blunders  which  they  commit  in  this  part  of  the  text,  the  details  are  not  worth 
reporting,  nor  need  we  feel  any  hesitation  in  amending  to  what  seems  to  make  the  best 
sense.  The  omission  of  yi  is  much  more  serious,  but  seems  demanded  by  the  sense, 
and  by  the  analogy  of  87.  Similar  passages  are  found  in  |_TS.  iii.  2.  5*,J  TB.  i.  3.  io*-9 
[like  TS.J,  and  ^(^S.  iv.  5.  I (the  latter  nearest  like  our  text  : ye  'tra  pitarah  pitarah 
stha  yiiyam  tesdm  ^resthd  bhiiydstha  : ya  iha  pitaro  manusyd  vayam  tesdtii  ^resiha 
bhuydsma')  \ compare  also  MS.  i.  10.  3 and  AQS.  ii.  7.  7.*  All  our  mss.  save  one  (Op.), 
and  most  of  SPP’s,  leave  in  86  unaccented  ; this  non-accentuation,  so  far  as  it  goes, 
favors  the  omission  of  yi.  Bhiiydstha  is  a grammatically  impossible  form,  and  should 
be  emended  to  ~sta,  which  is  read  by  |_TS.  andj  TB.  in  the  corresponding  passage ; 
QQS.,  as  has  been  seen,  gives  -stha.  One  of  SPP’s  mss.  has  bhiiydsta.  In  87,  most  of 
the  mss.  insert  an  avasdna  after  smah,  and  SPP.  follows  them;  it  is  of  course  sense- 
less, unless  we  use  one  also  after  stha  in  86  f ; nor  does  the  Anukr.  appear  to  acknowl- 
edge it,  since  it  notes  no  difference  of  division  as  between  the  two  verses ; but  our 
(_printedj  text  at  any  rate  blunders  in  not  reading  either  s7no  astnan  or  stno  'smart  since 
it  has  omitted  the  avasdna-maTk.  The  metrical  definitions  of  the  Anukr.  are  worthless, 
as  there  is  no  trace  of  meter  in  the  two  passages ; they  can  by  violence  be  read  into 
the  number  of  syllables  called  for. 

* [In  the  second  and  third  paragraphs  below  are  given  these  passages  from  TB.,  MS., 
and  AQ;S.  The  TS.  passage  agrees  with  the  TB.  passage,  save  that  TS.  has  ye  'smih 
loki  for  the  very  bad_y^  'smiti  loki  of  TB.J 

t|_We  ought,  I think,  in  fact  to  read  with  SPP.  an  avasdna-mark  after  stnah  in 
vs.  87,  not  only  as  being  abundantly  supported  by  the  mss.  of  both  editions,  but  also  as 
called  for  by  the  sense  and  the  general  (quadripartite)  structure  of  the  verse.  And  the 
same  applies  to  the  reading  of  an  avasdna-ra.axk  after  stha  in  vs.  86 ; it  is  printed  in 
neither  edition,  but  appears  to  be  well  warranted  by  the  authorities  of  both.J 

[The  TB.  passage,  at  i.  3.  io*-9,  with  the  avasdnas  as  printed  in  the  Poona  ed.,  is: 
yd  etdsmih  loki  sthd  (%~)  yupnahs  ti'nu  jye  'smiti  loki  \ mam  ti'nu  \yd  etdsmih  loki 
sthd  \ ytiydth  tisdm  vasisthd  bhiiydsta  \ye'smih  loki  \ ahdth  tisdm  vdsistho  bhuydsam. — 
This  passage  and  its  analogues  have  been  discussed  in  two  papers  by  Bohtlingk,  Berichte 
der  sdchsischen  Gesell.,  sessions  of  July  8,  1893,  and  May  2,  1896.  In  the  first,  having 
the  TB.  passage  before  him,  he  proposed  to  read,  in  place  of  the  first  sthd,  the  word 
sytis,  and  to  begin  the  first  apodosis  with  it,  and  to  delete  the  second  sthd.  In  the 
second,  having  our  AV.  verses  before  him,  he  ascribes  the  false  ending  of  bhiiydstha  of 
86  to  the  correct  preceding  stha;  and,  on  the  other  hand,  the  false  sma  of  87  to  the 
correct  ending  of  bhieydsma.  The  false  sma,  however,  is  — as  we  have  seen — to  be 


BOOK  XVIII.  THE  ATHARVA-VEDA-SAMHITA. 


894 


xviii.  4 

printed  stno  or  S7nah  (cf.  Index,  p.  41  b).  Moreover,  he  suspects  that  the  second 
pitaras  of  86  may  be  a corruption  of  pdretas  (‘  mortui  istic  vos  estis  ’) ; this  would  be  an 
easy  corruption  in  ttdgarl,  but  I do  not  feel  pdretas  offers  a better  antithesis  to  the 
jivas  of  87  (QQS.  7/ianusyds)  than  does  the  word  pitaras  itself;  and  the  latter  are 
distinctly  enough  other-world  beings:  cf.  2.48  (but  also  49),  and  i.  50,  54  above,  also 
X.  6.  32.  — Apropos  of  the  blunder  bhiiydstha  : reading  DIgha  Nikaya  on  the  day  of 
writing  the  above  note,  I observed  at  ix.  7,  line  5,  the  phrase  sahnd  uppajja7iti  etc., 
‘ ideas  arise,’  and  then  in  the  very  next  sentence,  ekd  sanhd  7ippajja7iti,  ‘ a single  idea 
arise,’  with  plural  verb-ending,  albeit  the  ekd  makes  the  breach  of  common  concord 
most  manifest  and  some  mss.  indeed  read  uppajjati.  For  the  like  error,  see  xv.  7.3: 
cf.  also  notes  xiv.  2.  59 ; xviii.  3.  47.  J 

|_The  MS.  passage,  p.  143^,  is:  esa  y7iS7naka77t  pitarah  : t77ta  as77iaka77t  : jlva  vo 
jiva7ita\h'\  ihd  sdntah  syd77ia. — The  AQS.,  p.  125  end,  reads:  etd  yus77idka77t  pitarah  ; 
i77id  as7ndka77t : jlvd  vo  jiva7ita  iha  santah  syd77ta.  To  this,  Gargya,  in  his  vrtti, 
adds  : itikdrddhydhdre7ia  sutracchedah  : sa7itah  syd77ieti  7na7itrah  pathitavyo  vahkd- 
raTh  varjayitvd.  — The  etds  and  u/ids  seem  to  refer  to  svadhas  (cf.  as  above  : yd 

atra  pitarah  svadhd,  ytipndka7h  sd  ; ya  iha  pitara  edhatnr,  as77idka7h  sah)  ; and  the 
esa  of  MS.  appears  to  require  correction  to  eta  p.  etah.\ 

88.  Thee,  O Agni,  would  we  kindle,  full  of  light  {dymtidtif),  O god, 
unwasting ; as  that  very  wondrous  fuel  of  thine  shall  shine  in  the  sky 
(dtv),  bring  thou  food  for  thy  praisers. 

The  verse  is  RV.  v.  6.  4,  and  occurs  also  as  SV.  i.  419  and  ii.  372,  and  in  TS.  iv. 
4.  4^  and  MS.  ii.  13.  7.  All  these  agree  together  throughout,  reading  in  a te  agna  idh- 
for  tvd  'gna  idh-,  and  in  c sya  for  sa.  SPP.  reads  in  c,  with  the  comm.,  ydd gha,  and 
makes  no  note  upon  it,  implying  that  his  mss.  have  the  same;  ours,  however,  give^d^ 
dha  (^p.  ydt : ha),  in  accordance  with  the  other  texts.  All  the  mss.  put  an  avasdna 
between  d and  e [_i.e.  after  dydvi\,  and  the  Anukr.  supports  it,  whence  SPP.  has  it  in 
his  edition;  we  left  it  out  as  being  uncalled  for,  and  wanting  in  the  parallel  texts.  For 
the  use  of  the  verse  in  Kau^.  with  3.  42,  see  the  note  to  the  latter : cf.  p.  871,  U 3. 

89.  The  moon  among  the  waters  runs,  an  eagle  in  the  sky  (div) ; they 
find  not  your  track,  O golden-rimmed  lightnings  : know  me  as  such, 
O firmaments  (rddasi). 

The  verse  is  RV.  i.  105.  i and  also  SV.  i.  417  LTraita  Saman J ; and  its  first  two 
padas  are  VS.  xxxiii.  90  a,  b ; it  is  quoted  hy  pratika  in  GB.  i.  2.  9;  |_pada  e is  refrain 
all  through  the  RV.  hymn,  save  in  the  last,  the  19th,  verse  J.  Both  RV.  and  SV.  read 
in  d vidyiitas,  as  vocative,  and  the  AV.  mss.  are  divided  between  that  and  indyvttas ; 
SPP.  has  the  former,  which  is  to  be  preferred.  The  comm,  repeats  the  story  of  Trita 
and  his  two  brothers,  as  “ told  by  the  Qatyayanins,”  in  almost  precisely  the  same  words 
as  those  in  which  it  is  given  in  the  commentator’s  introduction  to  RV.  i.  1 05.  |_Oertel  gives 
a summary  thereof,  and  also  the  corresponding  passage,  JB.  i.  184,  text  and  version, 
JAOS.  xviii.'  p.  1 8-20.  J LThe  comm,  quotes  the  verse  as  applied  in  a 77iahdqd7iti  called 
vdnuil  in  the  Nak.satra  Kalpa,  18.  J Why  the  verse  should  be  found  as  conclusion  of 
this  book  of  funeral  hymns  is  very  obscure.  P' 

l_llere  ends  the  fourth  a7iuvdka,  with  i hymn  and  89  verses.  The  quoted  Anukr. 
says  cko/7a7iavati^  cdi  'va  ya/neni  vihitd  rcah ; cf.  pages  814  and  869,  TJ  4,  note  i.J 

[_llere  also  ends  the  thirty-fourth 


Book  XIX. 


LSupplementary  hymns. J 

LThis  nineteenth  book  forms  a supplement  to  the  three  grand 
divisions  of  the  Atharvan  collection,  and  is  shown  to  be  a later 
addition  by  a considerable  variety  of  cumulative  evidence.  The 
evidence  concerns  in  part  the  contents  of  the  book  ; in  part,  the 
character  of  its  tradition  as  respects  both  text  and  division  and 
extent;  and  in  part,  the  relation  of  its  text  to  the  ancillary  Vedic 
treatises,  the  Pada-patha  and  the  Pahcapatalika  and  the  Prati- 
9akhya,  and  to  the  Kau9ika  and  Vaitana  sutras.J 

LThe  contents  of  book  xix.  resemble  in  large  measure  those  of  the  earlier  books,  and 
wear  (as  W.  says:  see  the  General  Introduction)  the  aspect  of  after-gleanings:  cf. 
hymn  i with  i.  15  ; h.  18  with  iv.  40  ; h.  34  with  ii.  4,  and  especially  34.  4 with  ii.  4.6; 
h.  39  with  V.  4 ; h.  44  with  iv.  9;  h.  57  with  vi.  46.  Had  these  hymns  of  book  xix. 
been  parts  of  the  original  collection,  we  should  have  expected  (as  \V.  intimates)  to  find 
them  in  their  respective  places  with  those  of  the  earlier  books.  But  more  conclusive 
evidence  could  hardly  be  wished  than  is  offered  by  hymn  23  of  book  xix.,  which  hymn, 
under  the  form  of  “ Homage  to  parts  of  the  AV.,”  is  incidentally  also  in  some  sort  a 
table  of  contents  to  the  preceding  eighteen  books,  and  presupposes  their  existence  as  a 
collection,  and  in  an  arrangement  substantially  accordant  with  that  which  they  show  in 
our  text : cf.  the  introduction  to  h.  23. J 

I^The  general  character  of  the  tradition  in  this  book  is  strikingly  inferior  to  that  of  the 
preceding  eighteen.  Such  a statement  can  be  duly  verified  only  by  a detailed  study  of 
the  verses  of  the  book,  with  reference  to  their  intelligibility  as  they  stand,  and  to  the 
multiplicity  or  wildness  of  the  variants  presented  ; but  a casual  glance  at  the  footnotes 
on  pages  47S,  484-5,  and  539  of  the  Bombay  edition  will  give  some  idea  of  their  multi- 
plicity. Many  of  them  (like  trin  nakafis  at  27.4:  see  W’s  note)  “ are  of  the  superficial 
variety  of  discordant  readings  which  swarm  in  this  book  and  have  no  real  importance.” 
Others  are  blunders  of  the  grossest  sort,  as  to  which  there  is  substantial  agreement 
among  the  authorities  or  even  complete  harmony : such  for  example  is  the  impossible 
ydsmai  . . . yacchati  at  32.  2,  where  not  a single  one  has  the  absolutely  necessary 
chati : cf.  W’s  note  to  45.  5.  Especially  noteworthy  is  vs.  4 of  h.  40  as  illustrating 
“what  this  nineteenth  book  can  do  in  the  way  of  corruption  even  of  a text  that  is  intel- 
ligibly handed  down  elsewhere  ” (so  Whitney : the  AV.  version  is  so  utterly  corrupt 
that  he  is  forced  to  translate  from  the  RV.  version,  RV.  i.  46.  6).  If  degrees  of  cor- 
ruption and  badness  are  to  be  distinguished,  perhaps  we  may  set  down  49.  2 as  the  worst 
in  book  xix.,  or  possibly  in  books  i.-xix. ; in  the  latter  case,  vi.  22.  3 is  surely  a close  second. 
The  uncertainties  of  the  tfadition  of  this  book  as  to  the  precise  amount  of  material  to 
be  included  in  it,  and  as  to  its  division  and  the  numeration  of  the  parts,  are  rehearsed 
in  the  sequel : cf.  the  references  at  p.  898,  end  of  ^ 2.J 

|_Relation  of  the  text  of  book  xix.  to  the  ancillary  Vedic  treatises.  — First,  the  Pada- 
patha  appears  to  be  very  modem,  as  it  is  certainly  very  blundering  and  untrustworthy : 

895 


BOOK  XIX.  THE  ATHARVA-VEDA-SAKIHITA. 


896 


see  SPP’s  notes  on  pages  410  and  460  and  especially  543,  and  W’s  note  on  hymn  68, 
and  observe,  for  example,  the  wild  resolution  of  vdrmd  stvyadhvdm  as  vdrma : asi : 
vioadhvdm  at  58.  4.  The  corruptness  of  the  text  made  Whitney  doubt  (in  1862 : see 
his  Prat.,  p.  581)  the  existence  of  a pada-patha.  — Second,  book  xix.  is  entirely  ignored 
by  the  Pancapatalika  or  Old  Anukr.,  as  is  stated  also  by  SPP.  in  his  Critical  Notice, 
vol.  i.,  p.  24.  — Third,  “ to  the  apprehension  of  the  Pratigakhya  the  Atharva-Veda  com- 
prehended only  the  first  eighteen  books  of  the  present  collection  ” : so  Whitney,  Prat., 
p.  581  ; cf.  his  Index  of  passages  referred  to  by  the  AV.  Prat.,  p.  600  c,  and  especially 
his  notes  to  Prat.  ii.  67  c and  ii.  22. J 

^Relation  of  book  xix.  to  Kaucika.  — The  sutra-citations  do  not  imply  recognition  of 
the  text  of  book  xix.  as  an  integral  part  of  the  samhita.  — Bloomfield  has  made  a crit- 
ical separation  of  the  more  original  vidhana-mdiXitT  from  the  grhya-mz.XX&r  in  the  text  of 
Kaugika,  and  styles  the  former  “ Atharva-sutra  ” or  “ Vidhana-sutra  ” ; see  his  Introd. 
to  Kaug.,  p.  xxviii.,  and  his  essay  in  Gdttingische gelehrte  Anzeigen,  1902,  p.  489.  His 
Vidhana-sutra  comprehends  the  text  of  Kau^.  from  the  beginning  of  kandika  7 to  the 
end  of  kandika  52,  excepting  perhaps  most  of  the  matter  (42. 19  to  43.  20)  just  preced- 
ing the  vaqaqama7ia,  and  excepting  the  vaqacamana  itself  (43.21  to  45.  19):  that  is, 
his  Vidhana-sutra  runs  from  7.  i to  42.  18  and  from  46.  i to  52.  21.*  — Now  it  is  in  the 
first  place  to  be  noted  that  no  verse  whatever  is  cited  in  the  text  of  the  “Vidhana- 
sutra  ” (whether  by  pratlka  or  by  technical  designation  or  in  sakalapdthd)  which  is 
also  to  be  found  in  book  xix.,  with  the  single  exception  of  prdfia  prdtid}>i.\  In  the 
second  place,  disregarding  the  verses  cited  by  technical  designation  (the  “//z/aj-verses 
see  below)  and  those  which  are  cited  in  full  and  hy  praiika  besides  (33.  3 ; 52.  5 ; 72.  i ; 
see  below),  it  appears  that  there  are  in  the  entire  text  of  Kaucika  only  six  pratikas 
which  might  seem  at  first  blush  to  imply  the  recognition  of  book  xix.  as  part  of  the 
Atharvan  text  by  Kaugika.  The  six  pratikas  cover  some  eleven  verses.  Including 
with  them  a seventh  praiika,  devdsya  tvd,  I give  them  in  tabular  form : 

[Darila,  in  full;  RV.MS.TS.VS.] 

[RV.TB.TA.] 

( [Dag.  Kar.,  in  full;  AGS.PGS. 
( gGS.HGS.GGS.MB.] 

[TS.TA.PGS.] 

[?3 

[Passim.] 

139.  10  dvyacasaq  ca  (xix.  68.  i)  [Dag.  Kar.;  Ath.  Paddh. ; Kegavl.] 

The  place  of  citation  in  Kaugika  is  given  at  the  left ; the  place  of  occuirence  in  AV.  is 
given  in  parentheses ; and  the  texts,  other  than  AV.,  in  which  the  mantras  occur,  are 
noted  at  the  right  in  square  brackets.]  *[This  delimitation  of  the  Vidhana-sutra  differs 
slightly  from  Bloomfield’s  as  given  in  the  places  just  cited : it  has  been  revised  with  the 
help  of  a friendly  note  from  him.]  f [The  verse  prana  prattd/n  (xix.  44.  4)  is  cited  at 
47.  16,  which  is  a part  of  Bloomfield’s  “Vidhana-sutra,”  and  seems  to  have  been  over- 
looked by  him  at  p.  xxxi.J  J|_Kegava  (006.37)  and  Darila  (0045.  17)  understand  the 
whole  AV.  hymn  of  five  verses  as  intended  by  kamas  tdd.J 

[Citations  by  pratika.  — The  three  phrases,  (i)  devdsya  tvd  saviti'ih  prasavi  and  (2) 
aqvhior  bdhubhydni  and  (3)  piisnd  hdsidbhydm,  are  unvaried  as  between  the  AV’.  text 
and  the  citations  by  Kaug.  (in  full  at  2.  i and  2.  21  and  137.  18 : the  citation  at  91. 3 is 


6.  37 


( tvdi}i  ague  vratapa  asi  (xix.  59. 1 -3) 

( kdinas  tdd  dgre  \ 

45.  17  kdfttas  tdd  dgre  v (xix.  52.  i {) 

68.  29  kamas  tdd  ) 

57.  26  dg>ie  sani idhafn  ahdrsatn  (xix.  64.  1-4) 

66.  I van  ma  dsdn  (xix.  60.  i) 

( dyuto  'hdm  (xix.  51.1) 

^ ^ ( devdsya  tvd  savitiis  (xix.  51.2) 


897 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


hy  pratlka  with  dyuto  'hdm)  and  by  Vait.  (in  full  at  3.  g);  what  follows  hdstdbhyam  is, 
at  Kaug.  2.  1,  agndye  justam  n(r  vapami  (as  at  TS.  i.  1.4*);  at  2.  21  and  in  Vait.,  it  is 
prasutah  praqisd  paristrndmi  (Vait.  pratigrhndmi)  ; and  at  137.  18  it  is  « dade  (as 
at  TS.  i.  3.  I'  and  very  often);  while  AV'.  xix.  differs  from  all  these  in  adding  prdsfita 
a rabhe.  The  phrases  are  of  such  extremely  frequent  occurrence  (see  introd.  to  h.  51) 
that  they  may  be  called  a commonplace  of  the  jw/ra-literature ; and,  as  \V.  intimates, 
the  pratfka-c'\t.7ii\on  by  Kaug.  is  not  to  be  regarded  as  having  any  special  reference  to 
our  book  xix.,  — much  less  the  citations  in  full  by  Kaug.  and  Vait.  The  case  is  a typical 
and  striking  one.  Of  the  same  type  are  the  hymns  tvdm  ague  vratapa  asi  and  dgne 
samtdham  ahdrsam,  both  of  which,  besides,  are  given  by  the  scholia  in  sakalapdtha. 
For  the  rest,  so  far  as  any  necessary  connection  with  book  xix.  is  concerned,  van  tna  asdn 
and  kamas  tdd  and  dvyacasaq  ca  may  fairly  be  regarded  as  kalpajd  mantras.  Only  for 
dyuto  'hdm  am  I unable  to  point  out  occurrences  elsewhere  than  in  book  xix. ; but  it  may 
be  noted  that  the  comm.,  at  p.  499'*,  takes  dyuto  'hdm  and  the  immediately  following 
devdsya  tvd  as  one  siikta  of  sacrificial  lormvXzs,  yajurmantratmakam  suktam.\ 

LCitations  by  technical  designation.  — Thrice  in  the  text  of  Kaug.  (at  3.4;  58.7; 
90.  22),  as  also  once  in  Vait.  (at  i.  19),  we  meet  the  prescription  jivdbhir  acamya.  The 
“yiWj-verses,”  says  Darila  (on  3.4),  mean  “four  verses  beginning  with  Jiva  stha." 
They  are  associated,  both  at  Kaug.  3.  4 and  at  Vait.  i.  18,  19  as  well,  with  other  sutra- 
material,  and  in  particular  also  with  the  five  prapads  (which  are  called  in  Vait.  prapa- 
danas  and  which  Darila  characterizes  as  kalpajd) : considering  this  fact,  the  citation 
may  well  be  viewed  as  containing  no  distinct  reference  to  our  book  xix.,  albeit  indeed 
the  verses  are  found  there  as  69.  1-4;  and  the  entire  absence  of  sakalapdtha  both  in 
text  and  in  scholia,  if  taken  in  connection  with  the  mode  of  citation  (by  a technical 
name  and  so  without  iti),  does  not  appear  to  be  inconsistent  with  this  view.J 

|_Citations  in  sakalapatha.  — The  most  conclusive  evidence  to  show  that  book  xix. 
was  not  recognized  by  Kaug.  is  afforded  by  the  five  verses  which,  although  occurring  in 
our  xix.,  are  yet  cited  by  Kaug.  in  full  {sakalapdtha)  : these  are  59.  3 ; 33.  3 and  44.  4 ; 

and  52.  5 and  72.  i.  As  to  the  first  of  the  five,  a devandm  dpi pdnthdm  aganma,  cited 
at  5.  12,  Bloomfield  has  already  remarked  in  his  note  that  the  sakalapdtha  shows  that 
it  is  regarded  as  coming  from  some  other  source  than  our  book  xix.,  and  it  is  in  fact  not 
infrequent  elsewhere  (RV.MS.TS.^B.);  moreover,  it  is  a part  of  the  same  group  as 
tvdtn  ague  vratapa  asi,  of  which  group,  as  already  noted,  Darila  (on  6.  37)  gives  the 
sakalapdtha.  The  verses  tvdm  bhumim  (cited  in  full  at  2.  i : a later  citation,  at 
•37-  32)  is  naturally  by  pratfka)  and  prana  prdndm  (cited  in  full  at  47.  16)  have  not 
been  found,  so  far  as  I know,  except  at  xix.  33.  3 and  44.  4 ; but  of  the  former  Darila 
expressly  says  that  it  is  kalpaja.  Finally,  there  remain  the  cases  of  ydt  kdma  and 
ydsmdt  koqdt.  These  are  peculiar  in  that  they  are  cited  at  92.  30  and  139.  25  hy  pratika, 
and  immediately  thereafter  (at  92.31  and  139.26)  in  sakalapdtha:  cf.  Bloomfield’s 
Introduction,  p.  xxix.  The  verse  ydt  kdma  is  found  at  xix.  52.  5,  2,x\6.  ydsmdt  koqdt  at 
the  end  of  the  book,  and  neither  elsewhere. J 

|_Relation  of  book  xix.  to  Vaitana.  — Still  less  than  Kaugika,  does  Vaitana  imply  by 
its  citations  a recognition  of  the  text  of  book  xix.  as  an  integral  part  of  the  samhitd.  — 
In  all  Vaitana  there  are  only  seven  sutras  (Garbe  gives  five)  that  cite  passages  occurring 
in  book  xix. : they  are  Vait.  i.  18  and  19,  citing  the  apratiratha  hymn  and  the  '■'■jivas- 
verses”  ; 3.  5 and  19.  12,  citing  a devandm  j 3.  g,  citing  devdsya  tvd;  28.  14,  citing 
ague  yani  kani  cit ; and  37.  19,  c\\sng  sahdsrabdhus.  Of  these,  the  devdsya  tvd,  the 
“yVz/aj-verses,”  and  the  a devandm  are  cited  also  by  Kaug.  and  have  already  been  suffi- 
ciently discussed.  ' Of  the  remaining  three : the  purusa  hymn  {sahdsrabdhus : xix.  6) 


XIX.  I- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


898 


appears  also  in  RV.VS.TA.SV. ; and  the  verse  ydd  agne  yani  kani  cit  (xix.  64.  3)  is 
common  to  RV.,  and  to  the  Yajus  texts,  MS.K.Kap.TS.VS. ; while  the  apratiratha 
hymn  {aquh  qiqanah : xix.  13.  2 ff.)  is  found  in  RV.  and  the  Yajus  texts  just  named  and 
in  SV.  also.J 

[_Divisions  of  the  book.  — The  prapathaka-dS.v\%\ov^  is  not  found  in  this  book,  having 
ended  with  book  xviii. ; nor  does  any  decad-division  appear.  The  following  statements 
refer  to  the  hymns  as  printed,  divided,  and  numbered  in  the  Berlin  edition.  The  book 
numbers  72  hymns,  with  456  verses,  and  is  divided  into  seven  anuvakas.  If  the  verses 
numbered  455,  a precisely  even  division  would  give  65  to  each  anuvdka,  and  it  appears 
that  the  division  aims  in  general  to  make  each  anuvaka  as  nearly  of  that  length  as  may 
be  without  breaking  hymns : but  hymn  20  is  put  into  anuvaka  2 rather  than  3,  because 
it  forms  a subject-group  with  hymns  17-19;  for  a like  reason  the  limit  of  anuvdka  4 is 
set  after  hymn  33  and  not  before  it ; and  that  of  anuvdka  5,  after  hymn  45  and  not 
before  it.  A tabular  conspectus  follows  : 

Anuvakas  i 234567 

Hymns  9 ii  6 7 12  9 18 

Verses  59  72  65  68  74  63  55 

Sum,  456  verses.  Several  mss.  sum  up  the  verses  as  457.  Uncertainty  of  verse 
numeration  affects  hymns  16,  27,  38,  47,  54,  55,  57,  and  67  (see  notes  to  the  hymns). 
The  comm,  omits  hymns  60-63  ^nd  reckons  69  and  70  as  one  hymn  (see  introd.  to 
h.  60)  ; and  some  mss.  insert  RV.  i.  99  between  our  65  and  66. J 


I.  With  an  oblation  for  confluence. 

\Brahman.  — \jrcam.\ydjhikam  ; cdndramasam.  dnustubham  : i,  2.  pathydbrhatydu  ; 

j.  pankti-l 

The  hymn  is  found  also  in  Paipp.  xix.  (the  order  of  vss.  2 and  3 being  inverted).  It 
resembles  i.  15,  and,  as  it  has  the  same  pratlka  of  the  first  verse,  the  comm,  maintains 
that  it  may  be  used  along  with  or  instead  of  that  hymn  where  the  latter  is  quoted 
(Kaug.  19.  4,  and  Naks.  K.  20).  l_Cf.  also  note  to  Kau^.  19.  i.J 

Translated:  Griffith,  ii.  259. 

1.  Together,  together  let  the  rivers  flow,  together  the  winds,  together 
the  birds  ; increase  ye  this  sacrifice,  O songs  {gir)\  I make  offering  with 
an  oblation  of  confluence. 

The  first  half-verse  is  nearly  identical  with  i.  15.  i a,  b;  the  third  pada,  nearly  with 
i.  15.2c;  the  last  pada;  with  i.  1 5.  i d ; ii.  26.  3 d.  The  translation  implies  giras,  voc., 
in  this  verse  and  the  next ; it  is  read  by  the  mss.  almost  without  exception,  and  so  by 
SPP’s  text;  also  in  i.  15.2.  Ppp.  reads  in  a sravanti  sindhavah. 

2.  This  sacrifice  do  ye  aid,  O offerings  {Jtoma) ; this  one,  ye  also  that 
flow  together : increase  ye  this  sacrifice,  O songs ; I make  offering  with 
an  oblation  of  confluence. 

SPP.  reads  in  a hdmds,  with  all  the  mss.,  but  our  emendation  to  homds  is  evidently 
demanded  by  the  sense  ; the  comm,  also  understands  the  word  as  vocative.  Ppp.  reads 
homd  yajna  pacatc  idatii,  and  uses  the  last  half  of  vs.  3 as  refrain,  instead  of  that  of 


vs.  I. 


899 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  2 


3.  Form  by  form,  vigor  {vdyas)  by  vigor  — taking  hold  together  I 
embrace  him  : let  the  four  quarters  increase  this  sacrifice;  I make  offer- 
ing with  an  oblation  of  confluence. 

The  comm,  understands  the  sacrificer  by  enam  in  b.  |_In  c,  cdtasrah  is  metrically 
and  otherwise  superfluous.  J 

The  metrical  definitions  given  by  the  Anukr.  for  this  hymn  are  of  no  value  ; the  first 
two  are  inexact  even  as  regards  a mechanical  count  of  syllables. 

2.  Praise  and  prayer  to  the  waters. 

[Sindhudvipa. — pahcarcam.  dpyam.  dnustnbham.'\ 

Found  also  in  Paipp.  viii.  The  comm,  finds  it  used  in  Naks.  K.  20,  in  addressing 
waters  brought  from  streams  etc.  for  a ceremony  of  appeasement 

Translated:  Griffith,  ii.  259. 

1 . Weal  to  thee  [be]  the  waters  from  the  snowy  mountains  {/idimavatd), 
and  weal  be  to  thee  those  from  the  fountains  ; weal  to  thee  the  running 
waters,  and  weal  to  thee  be  those  of  the  rain. 

Our  sanisyadas  in  c is  an  emendation,  and  called  for  [see  Skt.  Gram.  § 1148.  4.  k., 
near  the  endj;  all  the  mss.,  and  SPP.,  accent  sanisyddas.  Many  of  the  mss.  accent 
te  in  d.  The  comm,  omits  u in  b.  The  pada-m.^.  make  the  absurd  division  saniosyddah. 
Ppp.  makes  the  combinations  ^ath  ta  "po  and  -syadd  "paq 

2.  Weal  to  thee  [be]  the  waters  of  the  wastes,  weal  be  to  thee  those 
of  the  marshes ; weal  to  thee  the  waters  of  the  canals  (khariitrhna),  weal 
those  brought  with  vessels. 

Ppp.  has  again  qam  td  "po  dh- ; [also  -trimd  "paq  f-J.  T A.  (in  vi.  4.  i ) has  a verse  and 
a half  similar  to  these  two,  and  in  part  accordant  with  them  (reading  corruptly  anukyds): 
[Poona  ed.,  p.  420,  rightly  anukyds Our  i.  6.  4 above  is  still  more  closely  analogous. 

3.  Digging  for  themselves  without  shovels,  keen  {viprd),  working  in 
the  deep  {gambJiird),  more  healing  than  the  healers  {b/iisdj),  the  waters 
we  address. 

The  mss.  and  SPP.  with  them,  read  in  b gambhiri  apdsah,  which  is  good  enough  to 
be  exempt  from  emendation  ; the  comm,  seems  to  make  a compound,  gam  b hire  ap  as  ah. 
The  mss.  and  SPP.  also  have  in  ^dchd  vad-  (p.  dcha  : vad-)  ; it  was  altered  in  our  text 
to  achavad-  acha^vad-')  because  the  Atharvan  everywhere  else  [except  iii.  20.  2J 
reads  the  latter  and  not  the  former.  Ppp.  reads  and  combines  gambhirepsd  bhisagbhyo 
bhisaktard  "po  a-. 

4.  Of  the  waters  indeed  from  the  sky,  of  the  waters  from  the  streams 
{srotasyd)  — in  the  forth-washing  indeed  of  the  waters,  ye  become  vigor- 
ous (ydjhi)  horses. 

The  last  pada  is  very  literally  rendered  ; anything  else  would  require  some  alteration 
of  the  text;  it  is  identical  with  i. 4. 4 C.  SPP.  reads  in  a divydndm,  with  very  nearly 
all  the  mss. ; the  emendation  of  accent  \ divya-,  as  in  the  Berlin  text]  is  unquestionably 
to  be  made.  [Error  due  to  sroiasydndm  ? ^ 


XIX.  2- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


900 


5.  Weal  [be]  to  thee  the  waters,  propitious  the  waters,  effecting  free-  ■ 
dom  from  ydksma  the  waters  ; just  as  joy  to  one  who  thirsts,  [be]  they 
for  thee  healers  of  dislocation. 

The  translation  follows  our  text,  which  has  numerous  emendations.  At  the  begin- 
ning, the  mss.  and  SPP.  read  tas  for  qdih  te  {juntas  might  be  better) ; the  latter  was 
intended  to  fill  up  both  sense  and  meter  (the  Anukr.  says  nothing  of  a defective  pada ; 
but  this  is  of  very  little  account).  Then  they  have  thrice  apds  in  a,  b,  instead  of  apas  j 
but  the  comm,  has  apas  both  times  in  a.  In  c they  all  give  trpyate ; Ppp.  has  athdi 
'va  drqyate  mayas.  For  d,  SPP.  reads  tas  ta  a datta  bhesajih,  with  the  comm. 
[_who  understands  the  second  word  as  te  or  also  as  te\ ; the  mss.  mostly  have  ad  uta 
(p.  at  : uta'),  but  they  vary  to  adutta,  adata,  \_adatta,  adruta,\  dhuta,  with  various 
accentuation.  The  verse  is  so  corrupt  throughout  that  it  offers  a free  field  for  con- 
jectural emendation.  SPP.  combines  in  b apd  'yakpna?'nkdr-,  which  is  inadmissible, 
though  found  in  the  mss. ; we  must  change  to  apb  'y-,  if  not  to  apo  'y-.  Ppp.  makes  in 
a its  usual  combinations,  ta  "paq  qivd  ”po  *_y-,  and  reads  for  d tvabhyatva  bhesajih. 


3.  Praise  to  Agni. 

[Aikarvdhgiras. — caturrcam.  dgneyam.  trdistubham  : 2.  bkurij.) 

The  hymn  occurs  also  in  Paipp.  xx.,  but  only  in  fragments,  not  intelligible  beyond 
the  first  half-verse.  The  comm,  notices  that  the  hymn  has  the  same  pratika  as  ix.  i , 
and  labors  to  point  out  that  it  Lxix.  3J  and  its  successor  have  features  adapting  them  to 
the  same  use  as  the  two  parts  of  ix.  i ; and  that  hence  they  may  also  be  regarded  as 
quoted  (Kauq.  10.  24;  12.  15  ; etc.)  by  that  pratika:  this  is,  of  course,  a worthless  bit 
of  special  pleading.  Vait.  (16.  12),  wishing  to  quote  ix.  i only,  adds  the  specification 
madhusiiktena. 

Translated:  Griffith,  ii.  260. 

1.  Forth  from  the  sky,  from  the  earth,  from  the  atmosphere,  out  of 
the  forest  trees,  the  herbs  — whithersoever  borne,  O Jatavedas,  come 
thou,  enjoying,  thence  to  us. 

The  translation  implies  emendation  to  jatavedas,  voc.,  in  c.  SPP.  reads  in  d tdta 
stutd  j-,  with  nearly  all  the  mss. ; one  or  two  read  tdtas-tato  j- ; [^this  report  coincides 
virtually  with  the  Index,  p.  124  b:  but,  if  I understand  the  Collation  Book,  P.  and  M., 
which  Whitney  here  intends,  read  tdtas  tatd  j-,  which  is  neither  one  thing  nor  the  other, 
but  a confusion  between  the  amredita  and  tdtas  -f  stutd and  the  comm,  has  tatas- 
tatah.  The  mss.  also,  almost  without  exception,  give  bibhrtas  or  btbhratas  in  c ; here 
SPP’s  text  agrees  with  ours,  and  with  the  comm.  Ppp.  has  for  b vdtd.  paqubhyo  ay 
osadhibhyah,  evidently  intending  the  text  which  TB.  has  in  a corresponding  verse 
(in  i.  2.  I *^),  vatdt  paqubhyo  ddhy  dsadhibhyah.  For  c,  d TB.  hzs  ydtra-yatra  jatavedah 
sambabhuva  Lso  Calc,  ed.,  text,  p.  32,  comm.,  p.  91  ; but  Poona  ed.  has  aright  sam- 
babhutha,  text  and  comm.,  p.  83  J tdto  no  agne  jusdmana  d'hij  Ap.  (in  v.  13.  4)  agrees 
with  TB.  |_precisely  : sambabhiitha 

2.  What  thy  greatness  is  in  the  waters,  what  in  the  woods,  what  in 
the  herbs,  in  the  cattle,  within  the  waters  — all  thy  bodies  (tanil),  O Agni, 
grasp  together;  with  them  come  to  us,  a giver  of  property,  unfailing. 


901 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-X1.X.  4 


Two  or  three  of  our  mss.,  |_and  (six)  halfj  of  SPP’s,  read  tanv'ah  in  c,  and  some  of 
ours  have  bharasva  instead  of  rabhasva,  prolAbly  as  an  only  accidental  variation,  though 
bharasva  would  be  a verj-  good  reading.  A little  emendation  would  rid  us  of  the  otiose 
repetition  of  apsti  in  the  first  line.  [^In  d we  have  to  pronounce  tial  'hi,  with  double 
sandhi  (as  often  in  Ppp.).J 

3.  What  thy  heavenly  {svargd)  greatness  is,  among  the  gods,  what 
body  of  thine  entered  into  the  Fathers,  what  prosperity  of  thine  was 
spread  among  men  (inanusya)  — therewith,  O Agni,  assign  wealth  to  us. 

The  translation  implies  at  end  of  a s7>argds  |_so  SPP.J;  our  text  has  -gi  on  the 
authority  of  only  a single  ms.,  and  against  the  comm,  \jvargah ^ and  the  parallel  texts 
l^suz'argdhj  as  found  in  TB.  (in  i.  2.  and  Ap.  (in  v.  13.  4).  Both  these  read 

further,  for  b,yds  ta  attna  pa^iisu  prdvistah,  and,  for  d,  tdya  no  ague  jusdmdrta  d'hi ; 
while  TB.  has  in  z prathd  for  papraM  |_so  Calc,  ed.,  text  and  comm. : but  Poona  aright, 
paprathi The  Anukr.  takes  no  notice  of  the  redundant  syllable  in  c. 

4.  To  him  of  hearing  ears,  the  poet,  worthy  to  be  known,  I apply  for 
gifts  (rati)  with  words,  with  speeches ; whence  [there  is]  fear,  be  there 
no  fear  for  us ; pacify  (ava-yaj),  O Agni,  the  wrath  (hddas)  of  the  gods. 

The  verse  is  found  also  in  Ap.  xiv.  17.  i,  but  with  very  different  b:  namobhir  nakam 
upa  yami  qahsan  j with  tat  krdhi  nah  at  end  of  c;  and,  for  d,  'gne  devdnam  ava  heda 
iyaksva : cf.  also  Ap.  v.  5.8,  which  is  far  more  different.  c,  asty  is  a misprint  for 
astv.\ 

4.  To  various  divinities. 

[Atharvdiigirai. — caturrcam.  dgneyam  \_2.  mantroktadevatyd trdistubham  : i.  j-p.  virdd 

atijagatl ; z.jagatii] 

The  second,  third,  and  fourth  verses  are  found  in  Paipp.  xix. 

Translated:  Griffith,  ii.  261. 

I.  What  oblation  (dimti)  Atharvan  sacrificed  first,  with  what  one 
Jatavedas  made  an  offering,  that  same  do  I first  call  loudly  for  thee  ; 
gratified  with  that,  let  Agni  carry  the  offering  : hail  to  Agni. 

This  version  represents  neither  of  the  edited  texts,  nor  the  mss.,  nor  the  comm.,  but 
is  a pure  make-shift.  SPP.  reads  in  a-b  dtharva  ya  jdta  yd  h-,  and  at  beginning  of  d 
tdbhi  stuptd  V-  (p.  tdbhih  : stuptdh ; :>o  all  the  pada-ms%.  [_but  Op.  and  L.  have  srup- 
tdk^ ; what  stuptdh  [_or  sruptdh,  for  that  matterj  should  be  supposed  to  be  is  a com- 
plete mystery).  The  comm,  reads  in  a-b  atharvd  yd  jdtdya  havydm,  and  in  d tdbhi 
stutahj  he  explains  that  Atharvan  means  the  paramdtman,  who  at  the  beginning  of 
creation  made  an  oblation  to  please  the  gods  whom  he  had  created ; pada  b signifies 
this:  “what  (yd  being  used  instead  oi  ydm)  oblation,  given  by  Atharvan,  Jatavedas 
made  worthy  to  be  offered  for  his  progeny  |_the  progeny  of  Atharvan  in  the  role  of 
paramdtman  ?J  : that  is,  for  the  crowd  of  gods  made  manifest  by  him.”  Our  dyeje  in  a 
is  indefensible,  but  the  translation  implies  eji  (d-ije)  or  something  equivalent ; in  d it 
implies  tdyd,  trpto  v- ; all  the  mss.  have  -pto,  except  one  of  ours  s.m.,  which  favors  the 
comm.  Johavimi  possibly  comes  from  root  hu  (so  BR.)  instead  of  hu.  We  ought  to 
have  in  a akutim,  as  in  the  following  verses,  but  it  is  not  easy  to  reconstruct  the  verse 
so  as  to  match  that  emendation. 


XIX.  4— 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


902 


2.  Heavenly  fortunate  design  {dkiiti)  do  I put  forward  {puro-dhd)\  let 
the  mother  of  intent  {cittd)  be  easy*of  invocation  for  us  ; to  what  expecta- 
tion I go,  be  it  entirely  mine ; may  I find  it  entered  into  [my]  mind. 

Half  the  mss.  accent  in  b cittasya;  in  c and  d,  all  have  e7ni  and  |_nearly  allj  videyam, 
which  SPP.  accordingly  admits  into  his  text;  our  e7ni  and  vidiya77i  are  necessary  emenda- 
tions : in  such  a condition  of  text  as  is  offered  in  this  book,  it  is  useless  to  be  governed 
by  the  tradition  when  it  is  certainly  and  palpably  wrong.  The  verse  is  found  also  in 
TB.  (in  ii.  5.3^),  which  reads  in  a md7iasas  for  subhdga7ti,  in  b \_yajndsya  for  cittdsya 
andj  77ie  for  nas,  and  for  c,  d ydd  icchaTrii  mdnasd  sdkd77io  videya77t  ettad  dhfdaye 
7iivista77i.  Ppp.  reads  devyd.771  in  a,  and  77te  'stii  in  b [_?  or  c?J.  The  first  pada  is  the 
only  jagati  element  in  the  verse. 

3.  With  design  to  us,  O Brihaspati,  with  design  come  thou  unto  us ; 
then  assign  to  us  of  fortune  {bhdga) ; then  be  easy  of  invocation  for  us. 

The  comm,  has  in  c dehi.  The  definition  of  the  verse  as  an  UTiustubh  has  apparently 
dropped  out  of  the  Anukr.  Ppp-  reads  in  d subhagas. 

4.  Let  Brihaspati  acknowledge  my  design,  the  son  of  Ahgiras  this 
[my]  speech  ; of  whom  the  gods,  the  deities,  came  into  being,  let  that 
desire  (kdmd),  well-conducting,  go  after  us. 

Ka77ias  in  d is  shown  both  by  meter  and  by  sense  to  be  intrusive ; also  the  omission 
of  vdca77i  in  b would  improve  the  verse  in  both  respects,  making  it  easier  to  understand 
dngirasds  as  simply  epithet  of  Brhaspati.  The  mss.  differ  in  their  accent  of  sarnba- 
bhuvus ; |_of  SPP’s  authorities,  about  seven  accent  sd77i-,  and  four  accent  -V7ih\.  All  read 
in  d suprdnltas,  which  SPP.  accepts  in  his  text.  Ppp-  gives  tasya  deva  devatd  sa7h- 
babhuva  qi(^7tpra7tiha,  which  is  too  corrupt  to  give  any  help.  Ppp-  also  combines  in  a 
77td  "kuti/h.  The  comm,  has  abhy  etu  in  d.  The  omissipn  of  metrical  definition  by 
the  Anukr.  seems  due  to  a lacuna.  [_If  the  suspicions  resting  on  vdca77t  and  kd77tas  are 
justified,  the  vs.  would  scan  smoothly  as  8 + 1 1 ; 1 1 -b  i i.J 

5.  Praise  and  prayer  to  Indra. 

\_Athai^dngiras  (T).  — ekarcam.  dhidram.  trdistubham.'] 

The  verse  is  RV.  vii.  27.  3,  without  variation,  and  is  found  also,  with  the  same  text, 
in  Paipp.  xx.  The  comm,  gives  as  its  vhiiyoga  that  one  who  desires  riches  may  wor- 
ship Indra  with  it. 

Translated:  Griffith,  ii.  261  ; also  by  the  RV.  translators. 

I.  Indra  [is]  king  of  the  moving  creation  {jdgat),  of  human  beings 
(carsani),  whatever  of  various  form  is  upon  the  earth  {ksdm) ; thence  he 
gives  good  things  to  his  worshiper  {dd^vdhs) ; may  he,  whenever  praised, 
urge  [cud)  hitherward  bestowal  (rddhas). 

6.  Purusha  and  his  sacrifice. 

\^Ndrdya7ta. — sodafarcam.  ptirusadevaiyam.  dnustubham!\ 

This  is  the  familiar  /«r«j<r-hymn  of  the  Rig-Veda  |_x.  90J  with  considerable  varia- 
tion in  the  order  of  the  verses,  but  comparatively  little  in  the  readings.  The  RV.  verses 


903 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-.\ix.  6 


are  found  here  in  the  following  order:  i,  4,  3,  2,  11-14,  5-7,  10,  9,  8,  15.  The  same 
hymn  occurs  in  VS.  xxxi.  (in  the  order  of  RV.  verses  1-5,  8-10,  7,  1 1-14,  6,  15)  and  in 

TA.  iii.  12  (in  the  order  of  RV.  verses  1-6,  15,  7-14) ; also  the  first  five  RV.  verses  in 
the  7th  or  Naigeya  chapter  of  SV.  LNaigeya  33-37=  SV.  i.  618-622J  (in  the  order 
of  RV.  verses  1,4,  2ab3Cd,  3ab2cd,  5).  The  verses  (except  our  7 and  8)  occur  also  in 
Paipp.  ix.  In  Vait.  (37.  19),  the  hymn  is  cited,  with  x.  2,  in  the  purnsatnedha,  accom- 
panying the  release  of  the  human  victim  ; and  the  comm,  finds  it  used  in  the  ^anti- 
kalpa  XV.,  and  in  Pari^ista  x.  i.  — |_The  Bombay  ed.  makes  two  hymns  of  this  hymn  : see 
note  at  end  of  the  anuvaka,  p.  91S.J 

[In  the  VVZKM.,  xii.  277-280,  von  Schroeder  reports  the  existence  of  the  Purusha 
hymn  in  two  recensions  in  the  rcaka  of  the  Kathas,  and  observes  that  the  passage  may 
come  from  a Katha  Brahmana  or  Aranyaka.  The  first  recension  accords  with  that  of 

RV.  : the  second  also  agrees  in  general  with  that  of  RV.,  except  for  the  variants  which 
I have  reported  below  under  verses  i,  2,  3,  5,  7 (the  most  important),  9,  12,  14;  and, 
further,  it  agrees  with  RV.  in  the  order  of  the  verses  from  i to  15.  For  brevity,  I refer 
to  the  source  of  these  variants  as  the  KathaB.J 

Translated:  Griffith,  ii.  262-265  > RV.  hymn,  very  often:  so  by  Colebrooke 

(1798),  in  Misc.  Essays'^,  i.  183  ; by  Burnouf  (1840),  in  the  Preface  to  his  great  folio 
ed.  of  the  Bhagavata  Purana  (see  pages  cxiv  to  cxxiv)  ; by  Muir,  v.  367;  Ludwig,  Der 
Rigveda,  ii.,  p.  574,  notes  in  v.,  p.  437;  Grassmann,  Rig-Veda,  ii.,  p.  486;  Zimmer, 
• p.  217  ; Scherman,  Philosophische  Hymnen,  pages  11-23  (with  ample  notes)  ; Henry  W. 
Wallis,  Cosmology  of  the  RV.,  p.  87;  P.  Peterson,  Hymns  frojn  the  RV.,  p.  289; 
Deussen,  Geschichte,  i.  i.  150-158  (repeated  in  his  Sechzig  Upanishads,  p.  830). — 
Finally,  as  VS.  hymn,  it  was  translated  by  Weber  (apropos  of  Anquetil  du  Perron’s 
Upanishads),  in  Indische  Studien,  ix.  5,  with  instructive  notes  and  introduction  and  a 
tabular  view  (p.  4)  of  the  sequence  of  the  verses  in  RV'.,  TA.,  VS.,  and  AV. ; and  also 
by  Griffith,  in  The  Texts  of  the  White  Yajurveda,  p.  260.  — It  may  be  added  that  the 
text  of  the  hymn  with  Sayana’s  comment  was  published  as  a separate  work  as  no.  3 of 
the  Ananda  A^rama  Series.  — Burnouf  cited  and  translated  the  hymn  for  the  purpose 
of  comparison  with  the  corresponding  passage  in  the  Purana,  ii.  5.  35-6.  29,  pages  235- 
241.  Note  the  multum-in-parvo  half  of  vs.  35,  sahasro-'rv-anghri-bahv-aksah  sahasrd- 
"nana-qirsavan.  — Especial  attention  is  called  to  Deussen’s  elaborate  introduction  to 
his  translation  in  his  Geschichte,  as  cited  above,  p.  150-156. 

1.  Thousand-armed  is  Purusha,  thousand-eyed,  thousand-footed;  he, 
covering  the  earth  entirely,  exceeded  it  by  ten  fingers’  breadth. 

|_The  verse  is  RV.  x.  90.  i ; VS.  xxxi.  i ; SV.  i.  618  ; TA.  iii.  12.  i.J  All  the  other 
texts  begin  with  sahdsraqirsd  (SV.  -rsdk)  ; SV'^.VS.  [^KathaB.J  have  in  c sarvdtas,  and 
VS.  after  it  sprtva  j |_von  Schroeder  reports  the  KathaB.  reading  as  smrtva : but  per- 
haps the  intention  of  his  mss.  is  rather  sprtva \.  The  comm,  gives  very  long  expositions 
of  most  of  the  verses,  but  casts  no  light  upon  them.  L^eussen,  p.  150,  calls  the  substi- 
tution of  -bdhuh  for  -0rsd  a “rationalizing  variant:  because,  if  Purusha  has  1000  eyes, 
he  ought  to  have  only  500  heads  ” ! But  even  the  AV.  comm,  glosses  sahasrdksah  by 
bahubhir  aksibhir  upetah.^ 

2.  With  three  feet  he  ascended  the  sky;  a foot  of  him,  again,  was 
here  ; so  he  strode  out  asunder,  after  eating  and  non-eating. 

LRV.  X.  90.  4;  VS.  xxxi.  4;  SV.  1.  6t9;  TA.  ill.  12.  2.J  RV.  has  a quite  different 
text : tripad  urdhvd  tid  dit  piirusah  pado  ‘sye  'ha  'bhavat  punah : tdto  visvan  vy 


xix.  6- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAKIHITA. 


904 


akramat  sd(^anana(^an^ abhi ; VS.  agrees  with  this  throughout;  |_and  so  does  KathaB., 
except  that  it  has  bhumim  for  v{svan\ ; TA.  differs  only  by  reading  in  b 'ha  "bhavdt 
|_i.e.  'hd  : a : bhavatt \ (doubtless,  however,  a misprint);  |_but  abhavdt  is  read  by  both 
Calc,  and  Poona  ed’s  in  the  text ; while  both  ed’s  have  dbliavat  in  the  comm.J ; SV. 
differs  (and  agrees  with  AV.)  by  tathd  in  c and  aqan-  in  d.  The  comm,  has  in  a « 
'roliat,  and  in  b (with  RV.  etc.)  pado  'sya;  two  or  three  of  SPP’s  authorities  agree 
with  the  comm,  in  both  points.  The  y)<z^/<z-mss.  give  in  \i  padasya  j |_but  SPP.  accepts 
pat : asy a in  h.\s  pada-iext^.  No  samhitd-ms.  has  visvaiin  a-,  and  accordingly  SPP., 
against  all  rule  and  usage,  admits  visvan  a-  in  his  text;  but  he  accents  aqandnaqani 
with  us,  though  almost  all  the  mss.  have  aqananaqand.  The  comm,  gives  an  absurd 
array  of  discordant  explanations  of  this  compound  : aqand  is  “ men,  animals,  etc.,”  and 
anaqand  “gods,  trees,  etc.”;  then  {adhydtmapakse),  the  two  are  “the  immovable  and 
movable  creation,”  or  else  “ the  intelligent  {cetana')  and  unintelligent  creation.” 

3.  So  many  are  his  greatnesses;  and  Purusha  is  superior  {jydydn)  to 
that ; a foot  of  him  is  all  beings  (bhutd) ; three  feet  of  him  are  what  is 
immortal  in  the  sky. 

I^RV.  X.  90.  3 ; vs.  xxxi.  3 ; SV.  i.  621  ; TA.  iii.  12.  I ; ChU.  iii.  12.  6.J  RV.  reads 
in  a,  b:  etavdn  asya  mahuna  'to  jy-;  VS.TA.  agree  with  RV.  (but  TA.  [_in  the  Calc, 
ed.  onlyj  shortens  the  u of  purusah  in  b).  |_SV.  makes  up  its  vss.  620  and  621  thus: 

620  = RV.  2 a,  b (our  4 a,  b)  + RV.  3 c,  d (our  3 c,  d)  ; 621  = RV.  3 a,  b (our  3 a,  b) 
+ RV.  2 c,  d (our  4 c,  d)  ; that  is,  between  the  two  halves  of  our  vs.  4,  it  interjects  the 
two  halves  of  our  vs.  3 in  inverted  order.J  SV.  has  for  our  a,  b,  tavdn  asya  tnahima 
tdto  jy-  etc. ; and,  for  the  vtqvd  of  our  c,  it  has  sdrvdj  |_and  so  has  KathaB. J. 
Ppp.  omits  asya  in  a and  has  pdd  asya  in  c.  ‘ Foot,’  of  course,  in  this  and  in  the  next 
verse,  = ‘ quarter.’  [_ChU.  agrees  with  SV.,  except  that  it  does  not  dislocate  the  two 
halves  of  our  vs.  As  to  the  vs.  in  ChU.,  cf.  Bohtlingk,  Berichte  der  sacks.  GeselL, 
July  10,  1897,  p.  82;  in  his  edition,  he  emends  the  vs.  to  conformity  with  the  RV. 
readings. J 

4.  Purusha  is  just  this  all,  what  is  and  what  is  to  be ; also  [is  he]  lord 
(j^vard)  of  immortality,  which  was  together  with  another. 

[_RV.  X.  90.  2;  VS.  xxxi.  2;  SV.  i.  620;  TA.  iii.  12.  i.J  The  wholly  obscure  last 
pada  is  doubtless  a mere  corruption,  all  the  other  texts  reading  instead  ydd  dunend 
'tirdhati  (which  is  itself  obscure  enough).  In  c,  all  of  them  give  iqdnas;  and  in  b, 
RV.TA.  |_and  Ppp.  and  KathaB. J have  bhdxyam,  SV.  bhavyam,  VS.  bhdvydm ; this 
last  should  be  the  reading  of  our  text  also,  as  all  the  mss.  have  it ; |_ rather : all  of  W’s 
and  seven  of  SPP’s  ten  authorities  ;J  SPP.  accepts  it;  the  comm,  has  bhavyam,  and,  in 
d,  annena.  Some  of  the  mss.  accent  dttyena;  |_that  is,  they  have  the  spelling  of  anydna 
and  the  accent  of  dnnena\.  |_Pada  b is  nearly  = xiii.  i.  54  d.J 

5.  When  they  separated  (vi-dha)  Purusha,  in  how  many  parts  did  they 
distribute  (vi-klp)  him } what  was  his  face  t what  his  (two)  arms } what 
are  called  his  (two)  thighs  [and]  feet  ? 

|_RV.  x.  90.  1 1 ; VS.  xxxi.  10;  TA.  iii.  12.  5.J  The  mss.  vary  between  vyddadhus 
and  vy  ddadhus ; the  pada-xns^.,  between  vl : ad-  and  vl : dd- : the  latter  is  (without  any 
good  reason:  cf.  my  Skt.  Gr.^  § 1084  a)  |_and  note  to  xviii.  1.39J  the  reading  of  the 
RV. /«^frt-text.  [In  b,  KathaB.  has  enam  for  our  7//.J  In  c,  d,  VS.  agrees  with  our 
text,  save  that  it  wantonly  defaces  the  meter  by  intruding  an  unnecessary  dsit  after  asya; 


905 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  6 


RV'.TA.  have  for  hint  (except  the  first  time)  kau ; and  RV.  combines  ka  u-  and  f>add 
uc-  |_AV.  and  RV.  pada-i^xXs,  pAdAu\,  while  T.\.  has  kav  and  padavj  Bpp.  has  padav 
ucyate : cf.  Prat.  ii.  22  and  note  ; [_also  my  Noun-Injlection,  p.  341 J.  [_KathaB.  agrees 
with  VS.  in  showing  the  intrusive  asU,  and  with  Ppp.  in  reading  the  ungrammatical 
ucyate.  \ 

6.  The  Brahman  was  his  face ; the  Kshatriya  (rdjanya)  became  his 
(two)  arms ; the  Vai^ya  [was]  his  middle ; from  his  (two)  feet  was  born 
the  (ludra. 

[RV.  X.  90. 1 2 ; VS.  xxxi.  1 1 ; TA.  iii.  1 2.  s.J  The  other  three  texts  read  in  b rajanyah 
krtdh,  and  in  c uru  (for  unidkyam'). 

7.  The  moon  [is]  born  from  his  mind  ; from  his  eye  the  sun  was  born  ; 
from  his  mouth  both  Indra  and  Agni ; from  his  breath  Vayu  was  born. 

|_RV.  x.  90.  13;  VS.  xx.\i.  12;  TA.  iii.  12.  6.J  RV.TA.  have  no  variant  from  our 
text ; VS.  reads  for  the  second  line  qrdtrdd  vaytiq  ca  prandq  ca  mukhad  agnir  ajayata. 
[KathaB.  has  for  b the  much  better  cdksusor  ddhi  suryah  (avoiding  the  undesirable 
cdksos:  see  Noun-Inflection,  p.  569  top,  p.  410  top);  and  in  c,  d it  agrees  with  VS., 
except  that  it  substitutes  ndsor  for  (^r6trad.\ 

8.  From  his  navel  was  the  atmosphere;  from  his  head  the  sky  came 
into  being  (sam-vrt) ; from  his  (two)  feet  the  earth,  the  quarters  from  his 
ear  {qrotrd) : so  shaped  they  the  worlds. 

[RV.  X.  90.  14;  VS.  xxxi.  13  ; TA.  iii.  12.  6.J  The  three  other  texts  agree  with  ours 
throughout. 

9.  Viraj  in  the  beginning  came  into  being  {sam-bhu) ; out  of  Viraj, 
Purusha ; it,  when  born,  exceeded  the  earth  behind,  also  in  front. 

LRV.  X.  90.  5;  VS.  xxxi.  5;  SV.  i.  622;  TA.  iii.  12.  2.J  RV.TA.  read,  for  a,  tds- 
mdd  virad  ajayata;  SV.VS.  |_and  KadiaB.  readj  the  same,  save  tdtas  for  tdsmat. 
Ppp.  reads  in  \>  pdurusdt,  and  in  d purd.  \yox purah  in  the  Berlin  ed.,  read/«r^f/i!.J 

10.  When,  with  Purusha  as  oblation,  the  gods  extended  the  sacrifice, 
spring  was  its  sacrificial  butter,  summer  its  fuel,  autumn  its  oblation. 

[RV.  X.  90.  6;  VS.  xxxi.  14;  TA.  iii.  I2. 3.J  |_The  first  half-verse  is  our  vii.  5.  4 a,  b, 
where,  however,  devas  loWows  yajhdm.^  Of  the  other  three  texts,  the  only  variant  is 
vasantb  'sy-  in  VS. 

11.  They  sprinkled  with  the  early  rain  {prdvrs)  that  sacrifice,  Purusha, 
born  in  the  beginning ; therewith  the  gods  sacrificed,  the  Perfectibles 
(sadhyd)  and  they  that  are  Vasus. 

[RV.  X.  90.  7 ; VS.  xxxi.  9 ; TA.  iii.  12.  3.J  The  other  three  texts  agree  in  reading 
in  a barhtsi  (for  prdvrsd'),  in  b agratds,  in  d f say  as  (for  vdsavas).  Ppp.  has  in  d 
sadhyd  ca.  One  or  two  of  our  mss.  give  agratds  (like  RV.  etc.) ; about  half  SPP’s 
authorities  accent  dyajanta  |_as  does  also  TA.J. 

12.  From  that  were  born  horses,  and  whatever  [animals]  have  teeth  in 
both  jaws  ; kine  were  born  from  that ; from  that  [are]  born  goats  and  sheep. 


xix.  6— 


BOOK  XIX.  THE  ATHARVA-VEDA-SAKIHITA.  906 

1_RV.  X.  90.  10;  VS.  xxxi.  8;  TA.  iii.  12.  5.J  The  other  three  texts  |_but  not 
KathaB.J  omit  ca  after  in  b. 

13.  From  that  all-sacrificing  sacrifice  were  born  the  verses  (;r),  the 
chants  {sdman) ; meter  |_sic  !J  were  born  from  that ; sacrificial  formula  was 
born  from  that. 

|_RV.  X.  90.  9 ; VS.  xxxi.  7 ; TA.  iii.  12.  4.J  The  other  texts  have  at  beginning  of  c 
chd/iddnsi,  and  our  edition  gives  the  same ; but  the  mss.,  except  one  of  ours  p.  m.  and 
two  of  SPP’s,  read  instead  chdndo  ha,  and  SPP.  follows  them;  this,  though  an  ungram- 
matical corruption  (as  shown  in  the  translation),  has  the  best  right  to  figure  as  Atharvan 
text.  |_See  p.  xcvii.J 

14.  From  that  all-sacrificing  sacrifice  was  collected  the  speckled  butter 
{prsaddjyd)\  it  made  those  cattle  belonging  to  Vayu  — those  that  are  of 
the  forest  and  of  the  village. 

That  is,  the  wild  and  the  tame.  |_The  verse  is  RV.  x.  90.  8;  VS.  xxxi.  6;  TA. 
iii.  12.  4.J  RV.  alone  combines  in  c pai^un  ta-\  in  d,  RV.  and  TA.  read  aranyan. 
SPP.  unaccountably  accents  at  end  of  \>  prsadajydm,  against  the  majority  of  his  mss., 
all  of  ours,  and  the  usage  everywhere  else.  The  mss.  vary  between  vayavyan  and 
vdyavyan.  Ppp.  has  in  c cakrire j [_and  so  has  KathaB.J. 

15.  Seven  were  made  its  enclosing  sticks  {paridhi),  thrice  seven  its 
pieces  of  fuel,  when  the  gods,  extending  the  sacrifice,  bound  Purusha  as 
victim. 

[_RV.  X.  90.  15  ; VS.  xxxi.  15  ; TA.  iii.  12.  3.J  The  other  three  texts  offer  no  variant. 
In  connection  with  the  ‘seven,’  the  comm,  of  course  thinks  of  the  meters;  of  the 
‘ twenty-one  ’ he  gives  more  than  one  explanation,  sufficient  to  show  that  he  is  merely 
guessing. 

16.  Seven  times  seventy  rays  (anp'i)  were  born  from  the  head  of  the 
great  god,  of  king  Soma,  when  born  out  of  Purusha. 

This  verse  is  found  nowhere  else.  The  RV.  has  also  a i6th  verse,  an  appendage  to 
the  hymn  in  a different  meter,  which  was  earlier  found  as  RV.  i.  164.50,  and  is  our 
vii.  5.  I,  besides  occurring  in  a number  of  other  texts  — in  VS.  |_xxxi.  16J  and  TA. 
[_iii.  12.  7J,  in  connection  with  the  rest  of  the  Purusha-hymn.  The  comm,  refers  to  the 
double  character  of  soma,  as  plant  and  as  moon,  and  notes  that,  while  the  sun’s  rays 
are  a thousand,  those  of  the  moon  are  four  hundred  and  ninety. 

7.  To  the  lunar  asterisms : for  blessings. 

\^Gdrgya. — panca.  mantroktanaksatradevatyam.  irdislubkam  : 4.  hhurij^ 

The  hymn  is  wanting  in  Paipp.  The  comm,  finds  it  used  three  times  (in  i,  6,  and 
12)  in  the  Naksatra  Kalpa. 

|_ Regarding  the  asterisms  in  general,  the  reader  may  consult  Whitney’s  Oriental  and 
Linguistic  Studies,  ii.,  pages  351-356,  377,  and  421  and  the  chart  following  it,  or  else 
Whitney  in  JAOS.,  vi.  414,  468,  and  chart;  further,  Weber’s  essays,  Die  vedischen 
Nachrichte7i  von  den  naxatra,  Abh.  der  Berliner  Ak.,  i860  and  i86i.*  A list  of  the 
asterisms  is  given  in  my  translation  of  the  Karpura-mafijarT,  appended  to  Konow’s  ed.. 


907 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  7 


p.  214.  Especially  important  are  the  «<7^j<z/r<r-passages,  TS.  iv.  4.  lo  and  TB.  i.  5.  2 
and  iii.  i.  1-2  ; cf.  references  to  asterisms  in  AV.  vi.  1 10  and  notes,  ii.  8,  xiv.  i.  13,  etc. — 
Note,  on  the  one  hand,  that  our  series  begins,  as  does  that  in  TS.,  with  the  old  begin- 
ning in  Taurus,  to  wit,  with  the  Krttikas  or  Pleiades,  and  not  (as  later : see  Whitney, 
O.  and  L.  S.,  ii.  421),  two  asterisms  further  to  the  west,  in  Aries,  with  a^vayujau  or 
afvint  {13  and  y Arietis).  Note  also,  on  the  other  hand,  that  our  series,  unlike  the 
series  in  TS.,  by  including  abhijit  or  \’ega,  far  to  the  north  of  the  ecliptic,  comprises 
28  asterisms,  as  is  e.xpressly  stated  below,  at  8.  2 a : but  whether  28  or  27  is  the  original 
Hindu  number  is  a moot  point  carefully  discussed  by  Whitney,  l.c.,  pages  409-41 1. — 
The  names  of  the  asterisms  in  our  hymn  differ  from  those  in  TS.  in  a number  of  minor 
and  major  points;  most  notable  among  the  latter  is  the  TS.  name  tisyh  for  the  6th  (or 
8th)  asterism,  our  pusyd;  and  TS.  has  (^rona  for  the  21st  (or  23d),  our  qrdvana. — 
Bloomfield,  in  his  part  of  the  Grundriss,  p.  35,  observes  that  this  hymn  and  the  next 
are  repeated  in  full  in  Naksatra  Kalpa  10  and  26;  and  he  infers  that  the  date  of  the 
incorporation  of  these  hymns  into  the  text  of  the  Vulgata  is  posterior  to  the  time  of  the 
Naksatra  Kalpa,  because,  in  the  contrary  case,  they  would  have  been  quoted  by  their 
pratlkas.\  •LSee  especially  the  second  essay,  pages  300,  303,  315  : at  p.  300,  Weber 
gives  the  deities  of  the  several  asterisms.  J 

Translated:  Griffith,  ii.  265. 

1.  Seeking  favor  of  the  twenty-eight-fold  (.^)  wondrous  ones,  shining  in 
the  sky  together,  ever-moving,  hasting  in  the  creation  {bhuvana),  I wor- 
ship {sapary)  with  songs  the  days,  the  firmament  {ndka). 

The  translation  implies  our  conjectural  emendation  of  turmiqam  |_two  of  W’s  mss., 
-tnich-\  in  c to  astavih^dm  (or  -pr).  |_This  is  supported  by  the  textually  unimpeachable 
astavihqani  of  8.  2 a,  and  the  fact  that  the  series  in  this  hymn  is  actually  of  28  mem- 
bers, as  noted  in  the  introduction.  J The  comm,  has  turmi^dm,  and  gives  for  it  a double 
etymology  and  explanation ; either  it  is  turmi  -I-  qa,  or  it  is  tur  -f  iniqa;  in  the  former 
case,  turmi  is  from  root  turv,  and  means  “ injuring  ” {hinsakd),  and  qd  is  the  root  qd 
‘sharpen,’  hence  “make  thin” ; in  the  latter  case,  tur  is  |_a  root-stem  fromj  root  turv, 
and  miqd  is  by  Vedic  license  for  misd,  from  root  mis  “contend’/  {spardhdyd»i)\  in 
either  case,  the  compound  means  “putting  down  oppressors,”  and  is  adjective  qualifying 
sumatim  ! All  the  mss.  accent  saparyami,  and  SPP.  admits  it  in  his  text ; the  accent 
is  defensible,  and  would  be  required  by  Brahmana  usage.  Our  emendation  in  c helps 
the  meter  as  well  as  the  sense ; but  no  stress  can  be  laid  upon  the  circumstance  that 
the  Anukr.  appears  to  regard  the  verse  as  a full  tristubh. 

2.  Easy  of  invocation  forme  [be]  the  Krittikas  and  RohinI ; be  Mriga- 
^iras  excellent,  [and]  Ardra  healthful  {qdm)\  be  the  two  Punarvasus 
pleasantness,  Pushya  what  is  agreeable,  the  A9leshas  light  {bhdtiu),  the 
Maghas  progress  {dyana)  [for  mej. 

The  translation  again  implies  in  a the  emendation  7ne  for  ague,  made  in  our  text,  for 
the  improvement  both  of  sense  and  of  meter;  SPP.  reads  ague;  and  the  comm,  points 
out  that  Agni  is  invoked  here  because  he  is  the  deity  of  Krttikas,  and  that  the  deities 
also  of  the  other  asterisms  are  to  be  regarded  as  included  in  their  invocations  — which 
is  quite  ingenious.  The  mss.  in  b are  divided  between  qdm  and  sdtn  j in  c,  between 
pusyas  and  ptisyds ; SPP.  gives  piisyas,  with,  as  he  reports,  nearly  all  his  authorities  ; 
and  this  is  doubtless  the  better  supported  reading.  There  seems  to  be  no  good  reason 


XIX.  7- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


908 


for  imagining  that  dyana  in  d contains  any  hidden  reference  to  the  solstice  (in  later 
astronomical  language,  ayana,  by  abbreviation  for  ayatidnta  ‘ end  of  a [northern  or 
southern]  progress  of  the  sun  ’)  as  occurring  in  Maghas. 

3.  Be  the  former  Phalgunis  and  Hasta  here  auspicious  (pi/nyam) ; be 
Chitra  propitious,  and  Svati  easy  {sukhd)  for  me ; be  the  two  Vigakhas 
bestowal  (rddhas),  Anuradha  easy  of  invocation,  Jyeshtha  a good  asterism, 
Mula  uninjured. 

There  are  sundry  difficulties  in  this  verse,  in  part  attempted  to  be  removed  by  emenda- 
tion in  our  edition.  It  is  very  strange  to  find  in  a the  former  Phalgunis  distinctly  men- 
tioned, and  the  latter  {uttard)  as  distinctly  left  out ; it  would  be  easy  to  put  the  dvaya 
of  5 b in  place  of  purvd  here;*  or  one  wonders  whether  uttara  is  not  somehow  hidden 
in  the  awkwardly  redundant  dtra.  All  the  mss.  (both  samh.  and  pada)  agree  in  the 
ungrammatical  pending  -ti  ofj  svdti,  and  SPP.  accordingly  admits  svdtl  into  his  text: 
ours  emends  to  svdtls : svdti  would  have  been  equally  acceptable,  and  is  supported  by 
two  of  SPP’s  qrotriyas  LV.  and  K.J  and  by  the  comm.  The  masc.  sukhds  (p.  suokhdh) 
can  hardly  be  tolerated ; we  ought  to  have  sukhdm,  or  else,  with  the  comm.,  sukha. 
All  the  mss.  read  in  c radhe,  as  if  there  were  an  adjective  radhaj  SPP.  and  the  comm, 
read  radhe,  the  latter  explaining  it  as  another  name  for  vi^dkhe  (not  a word  defining 
the  expected  blessing !)  : this  involves  an  anachronism, f and  would  be  in  the  highest 
‘degree  improbable  even  if  it  did  not : radho  is  a very  easy  and  plausible  improvement. 
Finally,  all  the  mss.  have  iniidrista  mulam  [cf.  note  to  xviii.  2.  3J,  which  SPP.  adopts, 
in  spite  of  its  utter  ungrammaticalness ; the  comm.,  with  his  usual  disregard  ol pada-\.tx\. 
and  accent,  appears  to  understand  aristamfilam,  a compound. 

*[Or  rather  to  put  dvayif  The  comm,  renders  purvd  hy  piirve,  for  'Nh.\c\i  purvd  is 
a bad  reading  or  a worse  solecism.  But  the  position  of  ca,  too,  is  very  suspicious. J 
t [I  suppose  Whitney’s  implication  is  that  rddhd,  as  a name  for  the  14th  (or  i6th)  asterism 
viqdkhd,  is  a later  one,  based  on  a misunderstanding  of  the  name  of  the  15th  (or  17th) 
asterism,  anurddha,  which  word  simply  means  ‘success’  (cf.  dnv  esdm  ardtsmi  'ti: 
tad  amlrddhah,  TB.  i.  5.  2*),  but  was  thought  of  as  meaning  the  one  ‘ after  (a««)  or 
following  rddhd' \ . 

4.  Let  the  former  Ashadhas  give  me  food ; let  the  latter  ones  bring 
refreshment ; let  Abhijit  give  me  what  is  auspicious ; let  (Travana  [and] 
the  Cravishthas  make  good  prosperity. 

Here  are  more  bad  readings:  in  a,  the  mss.  give  pitrvd  rdsatd/n,  and  SPP.  accepts 
the  reading,  as  if  rdsatdm  could  be  3d  du.  act.,  which,  in  view  of  all  the  circumstances, 
is  absurd;  our  emendation  to  -ntdm  is  unavoidable.*  In  b,  the  mss.  vary  between 
dehy  utt-  [all  of  Whitney’s  and  most  of  SPP’sJ  and  devy  utt-,  and  SPP.  adopts  the 
latter,  because  the  comm,  has  it ; but  then  the  comm,  makes  no  difficulty  of  understand- 
ing it  as  = devyas ; it  is  merely,  in  his  opinion,  a Vedic  substitution  of  sing,  for  pi.; 
and  it  is  to  be  hoped  that  no  modern  scholar  would  follow  him  in  that.  The  emenda- 
tion of  our  text  to  yd  hy  itttare,\  considering  that  all  our  mss.  (and  all  but  two  of  SPP’s 
authorities)  have  uttare  (p.  ut°tare'),  was  a naturally  suggested  and  easy  one ; but  we  need 
instead  ya  hy  littard  a,  feminine  words,  like  the  purxnis  [the  /«</rt-mss.  and  the  Anukr. 
read  purvd \ in  a;  SPP.  reads  vttards,  with  the  comm,  and  two  of  his  reciters.  The 
meter  of  d would  be  better  if  we  had  qrdnas  for  (^rdvanas j but  the  Anukr.  acknowledges 
the  redundancy  of  the  verse. 


909 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  8 


*[_SPP.  seems  rather  to  view  rasatdm  in  a as  of  the  plural  number,  3d  person  impera- 
tive middle,  = dadatu  (the  ms.  of  the  comm,  has  in  fact  daiiaiu,  singular):  and  plural 
3d  it  might  be  (from  the  j-aorist  tense-stem  ras,  used  as  a secondary  root ; Gram.  § 896), 
thus  conforming  in  number  with  vahantu.  On  the  other  hand,  we  cannot  take  rdsatdm 
in  c otherwise  than  as  of  the  singular  number,  3d  person  imperative  middle  of  the 
rt-conjugation,  present-stem  rasa  : and  the  identical  form  in  a ought,  one  would  think, 
to  be  of  the  same  value.  If  we  take  it  as  singular,  and  read  asad/ta  as  fern,  and  sing, 
so  as  to  conform  with  purs'd  (p.  purvd),  then  pada  b is  intolerably  out  of  congruity 
with  a in  the  matters  of  gender  and  number.  — I offer  the  following  suggestions  for 
what  they  may  be  worth.  First,  in  spite  of  the  (unauthoritative)  /artVr-reading  litotare,  1 
would  take  the  uttard  a of  the  living  reciters  K.V.  as  representing  a correct  metrical 
utterance  of  uttara  ( = uhtard  : a).  Secondly,  for  vahantu  I would  read  vahdtu  (cf. 
svaddtu,  nttddtu,  muncdtu)  -.  this  seems  to  me  better  than  a possible  vahdti,  and  does  as 
little  violence  to  the  tradition  as  the  rdsantdm  and  yi  hy  tittare  suggested  above.  If 
our  vahantu  is  a corruption,  it  may  well  be  a faulty  assimilation  (cf.  end  of  If  4 of  note 
on  xviii.  4.  87)  of  vahdtu  to  the  ending  of  vs.  3 d.  — My  te.\t  then  would  be  as  follows  : 
dnnant  purvd  (p.  -vd)  rdsatdm  (as  3d  sing.)  me  asddhdrjam  (p.  -dha  ; ur-)  devy  uttara 
vahdtu  (p.  des'i : tittard  : a : vahdtu):  ‘may  the  Former  Ashadha  give  me  food;  may 
the  Latter,  the  divine  one,  bring  refreshment.’J  t|_It  appears  from  the  Collation  Book 
that  RW.  meant  in  fact  to  print 9'/  hy  t'ltta- : but  the  Berlin  ed.  has  actually  9//  hy  iitta-, 
an  accent-mark  having  perhaps  slipped  to  the  left,  over  hytt  from  over  tta.] 

5.  Let  (^atabhishaj  [bring]  to  me  what  is  great  widely;  let  the  double 
Proshthapadas  [bring]  to  me  good  protection  (su^drman) ; let  Revatl  and  the 
two  A^vayuj  [bring]  fortune  to  me ; let  the  Bharanis  bring  to  me  wealth. 

There  are  no  difficulties  or  variants  in  this  verse. 

8.  For  well-being:  to  the  aster  isms  etc. 

\Gdrgya.  — sapta.  mantroktanaksatradevatyam  (6.  brdkmanaspatyd).  trdistubkam  : i.  virdd 

jagatl ; 6.  j-av.  6-p.  atijagati.) 

Verses  4-6  are  found  in  Paipp.  xx.  The  same  viniyoga  is  pointed  out  by  the  comm, 
for  this  as  for  the  preceding  hymn. 

l_As  to  the  asterisms,  and  as  to  the  inclusion  of  the  full  text  of  this  hymn  in  the 
Naksatra  Kalpa,  see  introduction  to  hymn  7.J 

Translated:  Griffith,  ii.  267. 

1.  What  asterisms  are  in  the  sky,  in  the  atmosphere,  in  the  waters,  on 
the  earth,  what  ones  in  the  mountains,  in  the  quarters,  what  ones  the 
moon  goes  on  preparing  {pra-klp),  let  all  those  be  propitious  to  me. 

The  mss.,  and  so  SPP.,  have  the  incorrect  accent  prdkalpayan  in  c;  it  is  emended 
in  our  text.  It  is  possible,  but  not  natural,  to  count  in  the  verse  46  syllables,  with  the 
Anukr. 

2.  Let  them  of  the  series  of  twenty-eight,  propitious,  helpful,  together 
allot  to  me  acquisition  {yoga)  ; I go  forward  to  acquisition  and  possession 
{kshna)  ; I go  forward  to  possession  and  acquisition ; homage  be  to  day- 
and-night. 


xix.  8- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


910 


In  b,  the  comm,  reads  sahd yogam  as  a compound,  sahayogam.  He  explains,  after  the 
usual  fashion,  yoga  as  alabdhavastuprapti  (his  ms.,  alabhya-),  and  ksema  as  labdha- 
vastuparipdlana,  and  the  translation  follows  him.  The  verse  (ii  + 8:8  + 8 + 8 = 43) 
is  quite  improperly  let  pass  as  simply  a tristubh.  [_As  for  the  twenty-eight,  see  intro- 
duction to  hymn  7.J 

3.  Be  it  for  me  well  at  sunset  (.?),  well  in  early  morning,  well  at  even- 
ing, well  by  day  ; be  it  for  me  well  with  beasts,  well  with  birds ; with 
easy  invocation,  O Agni,  having  gone  with  well-being  to  a mortal,  come 
thou  again  enjoying. 

In  a the  translation  follows  our  conjectural  emendation  of  svdstitam  (or  svasii  tdm, 
or  svastUam,  as  some  of  the  mss.  variously  read ; the  pada-X.^x\.s  have  svasti : tdm  or 
svdstitam j |_one  ms.  and  two  ^rotriyas  of  SPP.  andj  the  comm,  give  svasti  tdt')  to 
svastamitdm,  which  is  bold,  but  not  implausible.  For  sudivdm  the  comm,  has  the 
better  supported  sudinam.  The  mss.  |_except  D.  and  L.,  which  read  suqakimdm\  and 
SPP.  accent  suqakunatn,  which  may  be  correct.  The  translation  of  the  second  half- 
verse  is  only  a makeshift;  the  line  appears  to  be  thoroughly  corrupt;  implied  is  the 
reading  svastya  mdrtyatk  gatva  j SPP.  reads,  with  nearly  all  the  mss.,  svasty  amdr- 
tyam  gatva,  against  the  proper  accent  d?nartyam.  SPP’s  pada-mss.  read  at  the  end 
aya ; abhiondndan  (one  has  aya) ; both  our  mss.  are  imperfect,  one  reading  simply  a, 
the  other  perhaps  aya  with  the_y  erased;  if  the  word  is  to  be  accepted  at  all,  it  should 
apparently  be  a : aya.  The  repetition  of  martya  in  our  text  is  doubtless  too  daring, 
considering  how  unsatisfactory  a result  it  yields  after  all. 

4.  Detraction,  evil  gossip,  reproach,  sneezing  about  (.?) — them,  O Savi- 
tar,  drive  (suva)  away  for  me  empty-handed  (.?),  with  all. 

The  translation  implies  the  text  of  the  mss.,  which  is  also  read  by  SPP.,  in  the  second 
half-verse ; sdrvair  7tte  riktakn?nbha?i  pdra  |_most  mss.  para  or  yara\  tint  savitah 
Suva  J we  might  alter  sdrvais  to  sarvdtas,  so  as  to  fill  out  the  meter  and  give  a much 
better  sense ; the  comm,  understands  it  to  mean  “ allied  with  all  the  deities  of  the  aster- 
isms  ” ; riktaku7nbha  he  simply  glosses  with  qu7tyakalaqa,  adding  no  further  explanation  ; 
the  Pet.  Lexx.  conjecture  “perhaps  idle  talk  (lit.  emptypottedness)  ” ; the  translation 
implies  their  going  away  ‘ with  empty  vessels  ’ — that  is,  carrying  off  no  result  or  advan- 
tage. The  comm,  explains  a7tuhavd  as  a calling  out  LinauspiciouslyJ  to  a person  from 
behind,  and  parihavd  as  the  same  from  both  sides ; parivadd  is  “ harsh  talk  ” (^parusa- 
bhdsa7td)-,  pariksavd  is  |_alternativelyj  sarvatah  kpita7n.  Some  of  the  mss.  read 
parichavd77i  in  b l_cf.  note  * and  vs.  5 J.  Ppp.  has  for  b parlvada77t  pariksaya77t ; and 
for  c,  d,  savydi7naviriktaku77ibhyd/h  para  td/h  savitus  savah.  The  comm,  appears  to 
read  suvah  at  the  end,  but  glosses  it  with  pardkuru,  as  if  stiva. 

[_The  AV.  comm,  begins  his  remarks  on  this  vs.  virtually  as  follows:  If  a man  sets 
out  on  business  under  a lucky  asterism,  and  some  one  from  behind  him  calls  his  name 
or  does  something  of  that  sort  [probably  scolding,  sneezing,  and  coughing  are  meant], 
those  things  are  of  ill-omen  as  tending  to  thwart  the  business  in  hand ; and  this  verse 
contains  a prayer  for  warding  off  the  ill  effects  of  those  omens.  (In  this  connection,  we 
may  note  the  cries  and  slaps  by  which  the  woodpecker  deters  the  hunter  just  as  he  sets 
out,  Jataka,  ii.  153’*,  IS43-)  — It  almost  seems  as  if  our  comm,  were  acquainted  with 
ApGS.  9.  2,  which  prescribes  an  expiation  in  case  some  one  sneezes  or  coughs  near  one 
who  is  setting  out  on  business  : arthaprddhvasya  pariksave  pa7'ikdsa7ie  cdpa  upasprqyo 
'tlare  yat/idlinga/h  japet  (cf.  ed.  of  Winternitz,  p.  12  and  p.  61).  Winternitz,  Hoch- 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  8 


91 1 

seitsrituell,  p.  95  (cf.  p.  26),  gives  the  verses  that  are  to  be  repeated : I give  them  as 
he  has  printed  them  at  M I’,  i.  1 3.  5-6  : anithavdm  parihavdm  parivaddm  pariksapdm  : 
dusvapnam  (should  be  niam)  diiri(ditam  tdd  dvisddbhyo  diqamy  ahdm  : dnithiVam 
pdrihutam  qakiindir ydd  aqakundm  : mrgdsya  srtdm  aksudyd  tdd  etc.  This  passage 
and  AV.  x.  3.  6 stand  in  close  rapport  with  our  vss.  3-4  here.  J 

* LAs  for  the  readings  parichavam  and  chavam  as  against  pariksavam  and  ksavam 
(4  b,  s a,  b),  the  former  are  avouched  by  a large  minority  of  SPP’s  authorities  and  they 
prevail  also  in  the  mss.  first  collated  by  Whitney : and  so  Ppp.  has  paricchava  for 
pariksava  of  our  x.  3.  6.  The  forms  with  ch  appear  to  be  allowable  Prakritisms,  like 
uchantu  = uksantu  at  iii.  12.  4 : cf.  rchara  = rtsara  at  x.  9.  23  and  my  note ; and  uccase 
= ucyase  at  xii.  4. 4.  — For  sneezing  as  an  omen,  see  Henry  C.  Warren,  On  superstitious 
customs  connected  with  sneezing,  JAOS.  xiii.  = PAOS.  May,  1885,  p.  xvii-xx.  He 
quotes  Jataka,  ii.,  p.  15  ff.  etc.,  and  Whitney  adds  JB.  ii.  155. J 

5.  [Drive]  away  evil  sneezing  about ; may  we  enjoy  (bhaj)  propitious 
(pdnya)  sneezing ; let  the  evil-nosed  jackal  and  the  punyaga  urinate  upon 
[it]  for  thee. 

Part  of  the  mss.  read  in  a,  b parichavam  and  chavam : Lsee  note  * to  vs.  4 J.  All 
the  mss.,  and  so  SPP.,  have  at  the  beginning  apapdpdm ; the  comm.,  with  us,  dpa 
pspdm.  Again,  all  the  mss.  and  SPP.  accent  bhaksimdhi.  Ppp.  reads  apa  mdpa 
pariksapam  punyam  bhaksimahi  ksapam,  which  gives  no  help.  For  c,  d,  SPP.  reads 
qiva  ie  papa  ndsikam  punyagai^  ca  'bhi  jnehatdm  (the  pada  being  punyaogah  : ca  : 
abhi : me ; hatani)  ; the  comm.,  qiva  ie  papand^ikd  pandakaq  ca  'bhi  7nedhatdm.  The 
comm,  explains  qivd  as  a name  for  jackal  (so  adopted  in  the  translation  above)  ; pdpana- 
qikd  is,  of  course,  destroying  evil ; abhi  tuedhatam  = protsahayatu : the  general  sense 
being  that,  whereas  the  sight  or  hearing  of  a jackal,  or  the  sight  of  a eunuch,  is  a bad 
omen,  they  are  in  virtue  of  the  spell  of  this  verse  to  have  a totally  opposite  influence. 
How  SPP.  would  render  his  text  Lof  a,  in  particular  ?J  it  is  impossible  to  see.  The 
version  given  here  lays  no  claim  to  being  of  any  value.  Ppp.  reads  qiva  te papanaqakd 
(in  this  word  favoring  the  comm.)  sannagasyd  'bhitnehatah,  which  does  not  seem  to 
help  us.  The  reading  of  the  line  in  our  edition  is  not  to  be  praised. 

6.  These  (fern.),  O Brahmanaspati,  that  go  dispersing  upon  the  wind 
— do  thou,  O Indra,  making  them  come  together,  make  them  most  pro- 
pitious for  me. 

The  pada-mss.  give  in  b vaiah  instead  of  vate,  which  latter  is  evidently  the  true 
reading.  The  comm,  also  understands  vdias,  which  compels  him  to  take  irate  as  = irte, 
and  to  translate  it  as  if  causative.  The  comm,  understands  the  quarters  {diqas')  as 
intended,  and  points  it  out  as  well-known  that  in  a violent  wind  these  are  confounded, 
one  of  them  being  taken  for  another.  This  is  hardly  better  than  silly ; but  what  is 
really  the  subject  of  the  verse  is  verj'  hard  to  see.  The  Anukr.  omits  any  definition  of 
these  three  anushtbh  verses*;  and,  what  is  much  more  strange,  although  it  describes 
the  hymn  as  of  seven  verses,  and  the  mss.  and  the  comm,  so  number,  it  combines  6 and 
7 together  into  one  verse  as  8 -f  8 : 8 -f  8 : 1 1 -t-  9 = 52.  LPpp.  has,  for  b,  visucer  vdca 
iyate,  and  at  end  of  d -tamas  krdhi.\  *L^o  ; see  p.  912,  line  9.J 

7.  Let  well-being  be  ours ; let  fearlessness  be  ours  ; homage  be  to  day- 
and-night. 

The  verse  is  wanting  in  Ppp. 


XIX.  9— 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


912 


9.  For  appeasement  and  weal : to  various  divinities. 

\_Brahman  {fdntikdmah). — caturdafa..  sdumyam.  trdistubham  : i.  virdd  urobrhati  ; S- 5-p. 
pathydpaiikti ; g-SP-  kakummatl ; 12. ^-av.  7-/.  asti ; 14.  4p.  samkrti.']  |_The  Anukr.  adds  : 
fcsdh  (that  is  vss.  2-4,  6-8,  lo-i  i,  13)  kdndapratikatveud*  ' nustubhah.  There  thus  remains 
not  a single  vs.  that  is  not  excepted  from  the  definition  trdistubham  ! — The  Berlin  ms.,  in 
its  treatment  of  hymns  9-12,  after  (h.  12),  adds  : vdsistham  vdifvadevam  (antdliyam 

trdistubhain  (these  four  words  apply  well  to  hymns  lo-ii)  ddyam  (hymn  9)  mantroktabahu- 
• devatyam.  W.  follows  the  London  ms.J  *[_At  the  beginning  of  its  treatment  of  the 
kdnda,  the  Anukr.  says  brahmakdndam  dnustubham. \ 

The  hymn  is  not  found  in  Paipp.  The  comm,  finds  it  used  in  Pari9ista  4.  5 (“  mutter- 
ing this,  one  should  conduct  a king  to  his  dwelling-house  ”)  and  6.  5 (in  the  pistaratri- 
kalpa),  and  in  Naks.  K.  i8,  as  a hymn  belonging  to  the  gdnti gana  (cf.  note  to  Kaug.  9.  7). 
Translated;  Griffith,  ii.  268. 

1.  Appeased  {^dutd)  be  heaven  (dyii),  appeased  be  earth,  appeased  be 
this  wide  atmosphere,  appeased  the  waters  rich  in  moisture  {iidanvdnt), 
appeased  be  the  herbs  for  us. 

|_With  a,  b,  cf.  AGS.  ii.  4.  14 ; PGS.  iii.  3.6;  MGS.  ii.  8.  6 b.J 

2.  Appeased  be  the  foretokens,  appeased  for  us  be  the-done-and- 
undone,  appeased  both  what  is  and  what  is  to  be  : be  just  everything 
weal  for  us. 

The  comm,  explains  purvarupani  first  as  karyapeksayd  karandvasthdpannani 
vastuni,  and  again  as  “former  births,  the  fruit  of  evil  deeds.”  Instead  of  nas  in  b it 
reads  tpie ; and  it  points  out  that  ‘ the  done  ’ means  what  is  done  that  should  not  be 
done,  and  ‘ the  undone’  what  was  left  undone  that  should  have  been  done  — which  is 
far  from  necessary  or  certain. 

3.  This  speech  that  is  most  exalted,  divine,  sharpened  by  brdhman,  by 
which  is  produced  (srj)  what  is  terrible  — by  that  be  there  appeasement 
for  us. 

4.  Or(.'*)  this  mind  that  is  most  exalted,  sharpened  by  brdlnnan,  by 
which  is  produced  what  is  terrible  — by  that  be  there  appeasement  for  us. 

All  the  mss.  read  in  b vd7>t  instead  of  vd,  and  SPP’s  text  follows  them.  The  comm, 
makes  no  mention  of  either  in  its  exposition  of  the  verse ; but  its  text  (so  SPP.  reports) 
reads  vd,  as  does  ours  by  emendation. 

5.  These  five  senses,  with  mind  as  sixth,  that  are  in  my  heart,  sharp- 
ened by  brdhmati,  by  which  is  produced  what  is  terrible  — by  them  be 
there  appeasement  for  us. 

The  mss.  read  tndnah  sasthani  (p.  mdnah  : s as thani'),  but  SPP.,  as  well  as  our 
text,  emends  to  -thdni,  and  this  the  comm,  also  understands.  In  all  the  verses  3-5, 
some  of  the  mss.  leave  sasrje  unaccented.  This  verse  (10-1-8-1-7:8-1-8  = 41)  is  ill 
defined  by  the  Anukr. 

6.  Weal  for  us  be  Mitra,  weal  Varuna,  weal  Vishnu,  weal  Prajapati, 
weal  for  us  Indra,  Brihaspati,  weal  for  us  be  Aryaman. 


913 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  9 


This  verse  corresponds  nearly  to  RV.  i.  90.  9 and  VS.  xxxvi.  9;  both  these,  how- 
ever, put  the  padas  in  the  order  a,  d,  c,  b,  and  they  read  for  our  b qdm  no  visnur 
urukramdh. 

7.  Weal  for  us  be  Mitra,  weal  Varuna,  weal  Vivasvant,  weal  the 
destroyer  {dntaka),  [weal]  the  portents  from  earth  and  from  atmosphere, 
weal  for  us  the  planets  (.^)  moving  in  the  sky. 

The  mss.  vary  between  utpatas  and  utpatas,  the  great  majority  favoring  the  former. 
SPP.  reads parthivd  "ntdriksds,  giving  in/a^/a-text  -va  : ant-,  while  the /a^/a-mss.  read 
-va  : ant- ; but  his  reading  is  palpably  wrong  and  impossible,  while  a very  slight  emenda- 
tion would  have  given  pdrthivdntariksas  (implying  the  pada-i^xX.  pdrthivaoantariksdh), 
which  is  implied  in  the  translation  above.  The  comm,  explains  as  if  he  had  pdrthivas 
and  antariksds  as  two  separate  words;  but,  according  to  SPP.,  his  text  rta.As  pdrthi- 
vdntariksdh.  Half  the  samhitd-mss.  or  more  combine  -iksdchdm  no,  as  if  the  word  had 
ended  in  -ksdt;  and,  as  these  included  all  known  to  us  down  to  the  time  of  printing,  our 
text  reflects  them.  The  comm,  of  course  makes  no  question  of  explaining  at  the 

end  as  “ Mars  and  the  rest”;  and  perhaps  there  is  no  sufficient  reason  for  questioning 
that  interpretation.  The  Anukr.  does  not  remark  the  redundancy  of  a syllable  in  7 c. 

8.  Weal  for  us  be  the  quaking  {poip)  earth,  and  weal  what  is  meteor- 
smitten  ; weal  be  the  red-milked  kine,  weal  the  earth  when  cleaving  down. 

All  the  mss.  accent  vepyamdnd  in  a,  and  nearly  all  (including  the  pada-mss.')  end  it 
as  a nom.  pi.  -mdnahj  SPP.  emends  by  dropping  the  blundering  visarga,  but  does  not 
venture  to  alter  the  equally  blundering  accent ; of  course,  it  must  be  made  vepydmdnd, 
as  pres.  pass,  pple  of  the  causative,  unless  we  emend  further  to  vepamdnd,  as  our  text 
reads,  and  as  is  decidedly  better.  The  comm,  reads  vepyamdnd,  and  explains  it  once 
by  kampamdnd  and  once  by  kampyamdnd.  [_MostJ  mss.,  and  SPP.,  read  in  b ttlka 
nirh-\  |_but  Whitney’s  I.  and  three  of  SPP’s  authorities  give  ni-  for  nir- J;  the  comm. 
[_ reads  -ni-  andj  understands  the  t%vo  words  to  form  a compound,  as  it  is  made  to  be  in 
our  text  by  simply  removing  the  accent  of  -nir- ; one  does  not  see  the  applicability  of 
the  prefix  nis-.  In  c,  some  of  the  mss.  read  Wiiiah,  and  some  accent  kslrah;  ‘red- 
milked’ would  be  with  equal  propriety  rendered  ‘bloody-milked’;  and  the  two  things 
are  of  course  equivalent.  In  d,  the  comm,  has  avadiryatt,  glossing  it  with  avadir- 
yamdnd,  and  this  reading  has  been  gratefully  adopted  in  the  translation.  All  the  mss. 
give  dvatlryatis,  and  all  the  pada-m%%.  divide  it  dvatih  : yatthj  SPP.  emends  to  dva 
tiryatih,  by  which  nothing  at  all  is  gained ; we  emended  to  avadryati,  which  is  at  least 
grammatical,  though  hardly  intelligible ; avadiryatt  is  both  ; [^one  of  SPP’s  reciters 
gives  dva  diryati\. 

9.  Be  the  meteor-smitten  asterism  weal  for  us;  weal  for  us  the 
enchantments  and  weal  be  the  witchcrafts ; weal  for  us  the  buried  spells 
{valagd),  weal  the  meteors;  and  weal  be  for  us  the  land-plagues. 

Literally,  ‘ the  afflictions  (yipasargd)  of  a region.’  All  the  mss.  read  in  a ulkabhih- 
(p.  ulkd  ; abhi°h-'),  which  SPP.  accordingly  adopts  ; the  comm,  again  (as  in  8 b)  regards 
it  as  a compound,  which  it  is  unquestionably  meant  to  be,  and  which  our  text  gives  by 
emendation;  the  prefix  abhi  suits  the  situation,  as  nir  (8  b)  did  not.  In  c,  SPP.  has 
the  better  accent  nikhdtds,  with  a large  minority  of  his  mss. ; none  of  ours  give  it,  and 
we  accepted  nikhdtds,  since  it  is  not  without  support  elsewhere.  Our  valagds  was  an 
emendation  for  valgds;  but  our  two/a^fa-mss.  |_D.s.m.  L.  J compared  later,  have  valagdh, 


XIX.  g- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


914 


as  does  one  of  SPP’s;  the  latter,  however,  adopts  valgas,  against  meter  and  sense,  and 
against  the  comm.  The  pada-r<\%%.  all  have  ulka  in  c,  an  evident  blunder  for  -kah, 
which  SPP.  this  time  ventures  to  read  by  emendation  : it  is  extremely  difficult  to  under- 
stand his  selection  of  the  cases  where  he  is  willing  to  emend.  The  metrical  definition 
of  the  verse  (really  i2-t-ii:ii-|-ii  = 45)  by  the  Anukr.  is  as  bad  as  possible. 

10.  Weal  for  us  be  the  planets  belonging  to  the  moon,  and  weal  the 
sun  {adityd)  with  Rahu ; weal  for  us  smoke-bannered  death,  weal  the 
Rudras  of  keen  brightness. 

The  translation  follows  in  b the  text  of  the  comm,  aditya^  ca  rdhuna,  as  is  read 
also  by  SPP.,  who  follows  the  comm,  and  three  or  four  authorities.  Most  of  the  mss. 
have  -tyah  qarahund  (p.  also  qardhund'),  but  two  or  three  qa?n  rdhund.  Those  that 
accent  -rdhund  or  rdhund  at  all  accent  it  on  the  final,  -huna,  and  this  accent  SPP. 
has  not  dared  to  change,  although  it  is  against  all  rule  and  practice.  In  connection 
with  dhutnaketu  the  comm,  quotes  Kauq.  127.  i,  where  the  word  is  used;  it  seems  to 
me  extremely  unlikely  that  it  signifies  a comet ; [_does  it  not  refer  rather  to  the  smoke 
that  rises  from  the  pyre  ?J. 

11.  Weal  [for  us  be]  the  Rudras,  weal  the  Vasus,  weal  the  Adityas, 
weal  the  fires ; weal  for  us  the  divine  great  seers,  weal  the  gods,  weal 
Brihaspati. 

In  c,  SPP.  reads  maharsdyas,  against  most  of  his  authorities  (although  he  gives 
saptarsdyas  in  the  two  following  verses).  Some  of  the  mss.  leave  devds  in  c unaccented  ; 
and  two  of  SPP’s  treat  the  word  in  the  same  manner  in  d.  Our  emendation  in  d to 
devis  is  probably  too  venturesome,  although  it  seems  strange  to  have  ‘ the  gods  ’ men- 
tioned as  a body  in  connection  with  the  mention  of  so  many  of  them  separately. 

12.  The  brahman,  Prajapati,  Dhatar,  the  worlds,  the  Vedas,  the  seven 
seers,  the  fires  — by  them  happy  progress  (svastydyand)  is  made  for  me: 
let  Indra  grant  {yam)  me  refuge ; let  Brahman  grant  me  refuge ; let  all 
the  gods  grant  me  refuge  ; let  the  gods  all  grant  me  refuge. 

The  Anukr.,  the  comm.,  and  a better  connection  are  here  followed,  by  adding  to  this 
verse  the  two  padas  which  in  our  edition  are  printed  as  13  a,  b,  in  accordance  with  the 
numbering  of  our  mss.  (84-10;  8-f8-f8:  10-t-  10  = 62,  two  syllables  short  of  a full 
asti^\  SPP.  makes  the  same  division.  Some  of  SPP’s  mss.  read  in  b devas  instead  of 
vedas : the  accent  vedas  seems  to  be  modeled  on  devas,  for  ‘ the  Vedas  ’ should  be  vidds, 
and  the  word  ought  doubtless  to  be  so  emended;  [_O.D.  actually  have  vidds,  and 
the  comm,  says  the  four  Vedas  are  intended J.  We  should  expect  at  the  beginning 
brahma.  |_With  c,  cf.  16.  i b.J  • 

13.  Whatsoever  things  that  are  appeased  in  the  world  the  seven  seers 
know,  be  they  all  weal  for  me  ; let  weal  be  mine,  let  fearlessness  be 
mine. 

Many  of  the  mss.  accent  in  b like  and  saptdrsayo.  [In  d asty  is  a misprint  for  as/v.J 

14.  [Be]  earth  appeasement,  atmosphere  appeasement,  sky  appease- 
ment, waters  appeasement,  herbs  appeasement,  forest  trees  appeasement ; 
[be]  all  the  gods  appeasement  for  me,  the  gods  all  appeasement  for  me. 


915 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  lO 


appeasement  with  appeasements ; by  those  appeasements  all-appeasing 
do  I appease  what  here  is  terrible,  what  here  is  cruel,  what  here  is  evil ; 
[be]  that  appeased,  [be]  that  propitious ; be  just  everything  weal  for  us. 

With  a large  minority  of  his  authorities,  and  with  the  comm.,  SPP.  adds  one  more 
^antih  before  qantibhis  at  the  end  of  the  first  division ; in  the  second  division,  he  follows 
the  mss.  slavishly  in  reading  sdma  qantibhihj  the  comm,  apparently  (it  is  defective 
here)  agrees  with  our  emendation  to  sarvaqdntibhis.  After  this  word,  the  mss.  all  have 
4^amayamoham,  accenting  either  ^dmayamohdm  ox  qdmayamohdm  ; t\\o  pada-mss.  divide 
it  absurdly  ^dmaya  : mohdm ; the  comm,  understands  it  as  qamayavio  'ham,  with  sub- 
stitution of  aham  for  vayam  by  Vedic  license  (a  mere  exchange  of  plural  and  singular)  ; 
SPP.  unaccountably  gives  ^dmayamohd?n  with  the  pada-ioxi  0m  : ayamah  ; ahdm ; 
our  emendation  to  (^amaydmy  ahdm  is  evidently  necessary.  Similar  passages  occur  in 
VS.  xxxvi.  17;  TA.  iv.  42  (28);  MS.  iv.  9.  27  |_p.  i38’*J;  but  it  is  not  worth  while  to 
quote  them  in  detail;  TA.  (29)  contains  the  compound  sarva0nti  and  MS.  has  sdrva- 
0uti.  The  “verse”  is  the  only  one  in  the  whole  work  that  is  called  a samkrti  (96 
syllables)  ; it  counts  naturally  94  syllables. 

[Here  ends  the  first  anm>aka,  with  9 hymns  and  59  verses.  The  comm,  (not  SPP.) 
divides  the  Purusha-j;?^/a  (our  hymn  6)  into  two’hymns,  so  that  our  vss.  1-5  make  his 
hymn  6 and  our  vss.  6-16  make  his  hymn  7 ; thus  his  first  anuvdka  consists  of  10  hymns. 
— There  are  of  course  no  further  quotations  from  the  Old  Anukr.  or  Pahcapa0likd : 
cf.  p.  896,  line  4.J 

10.  For  well-being. 

[Brahman  {ydniikdmah).  — da(a.  sdumyam.  trdistubham.'\ 

This  hymn  and  the  one  following  it  are  together  RV.  vii.  35,  this  one  being  vss.  i-io 
of  the  latter,  in  unchanged  order,  and  without  a variant  except  in  8 b.  Both  are  found 
together  in  Paipp.  xiii.  [_For  the  quotation  of  the  hymn  in  the  0nti  gana,  see  note 
to  Kauq.  9.  7.  J 

Translated  : Griffith,  ii.  270 ; and  also,  of  course,  by  the  RV.  translators. 

1.  Weal  for  us  be  Indra-and-Agni,  with  their  aids;  weal  for  us  Indra- 
and-Varuna,  on  whom  offerings  are  bestowed ; weal  Indra-and-Soma,  for 
welfare,  weal  [and]  profit  {yos) ; weal  for  us  Indra-and-Pushan  in  booty- 
winning. 

This  verse  is  found  also  in  VS.  xxxvi.  ii,  which  inverts  the  order  of  padas  c and  d. 
The  comm,  takes  indragnt  in  a as  vocative  |_and  says  so  expressly  ; butj  apparently  out 
of  mere  carelessness,  as  he  does  not  make  any  change  in  the  3d  du.  verb  bhavatdm. 

2.  Weal  for  us  be  Bhaga,  and  weal  for  us  ^ansa  ; weal  for  us  Purandhi, 
and  weal  be  wealths ; weal  for  us  the  tribute  {gdhsa)  of  well-ordered 
(siiydmd)  truth ; weal  for  us  be  the  much-born  Aryaman. 

About  half  the  mss.  read  in  c suydmas  tu  (p.  stcoydmastu).  Padas  b and  c have 
dropped  out  of  Ppp.  The  comm,  takes  ^atisas  in  a to  be  by  abbreviation  for  nardqahsas. 

3.  Weal  for  us  be  Dhatar,  and  weal  for  us  Dhartar ; weal  for  us  be  the 
wide-spreading  one  {urftci)  with  her  powers  {'> svadkd)  ; weal  the  two 


xix.  10-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA.  916 

great  firmaments  (rodasi),  weal  for  us  the  rock  (ddri) ; weal  for  us  be  the 
successful  invocations  of  the  gods. 

The  mss.  write  in  b uruci,  urtici,  and  uruci ; the  comm,  explains  it  as  the  earth, 
dhartr  as  Varuna,  separator  (vid/tdrayiir)  of  the  good  and  bad,  and  svadha  as  anna; 
adri  he  simply  glosses  by  parvata. 

4.  Weal  for  us  be  Agni  with  front  of  light,  weal  for  us  Mitra-and- 
Varuna,  weal  the  two  Alvins ; weal  for  us  be  the  things  well  done  of  the 
well-doers ; weal  let  the  lively  (isird)  wind  blow  upon  us. 

Ppp.  has  in  b -na  agvind. 

5.  Weal  for  us  be  heaven-and-earth  in  our  early  invocation ; the  atmos- 
phere be  weal  for  us  to  see ; weal  for  us  be  the  herbs,  the  trees  {vamn), 
weal  for  us  be  the  conquering  lord  of  the  welkin  (rajas). 

The  comm,  regards  Indra  as  intended  in  the  last  pada. 

6.  Weal  for  us  be  god  Indra  with  the  Vasus  ; weal  Varuna  of  excellent 
praise  [su-gdhsa]  with  the  Adityas  ; weal  for  us  healing  {jdldsa)  Rudra  with 
the  Rudras  ; unto  weal  for  us  let  Tvashtar  listen  here  with  his  spouses  {gnd). 

The  comm,  declares  jalasa  a sukhanaman.  All  the  pada-mss.  have  in  d tvdsta.  : 
agnabhih  ! SPP.  emends  to  gnabhih ; the  comm,  of  course  has  gnabhis  and  glosses 
it  with  devapat?tlbhis.  |_As  to  su^dnsa,  cf.  note  to  xviii.  3.  16.J 

7.  Weal  for  us  be  soma,  weal  for  us  the  brdhma7i;  weal  for  us  the 
pressing-stones,  and  weal  be  the  sacrifices ; weal  for  us  be  the  settings  of 
the  sacrificial  posts;  weal  for  us  the  sprouts  (prasti),  and  weal  be  the 
sacrificial  hearth  {vddi). 

The  sprouts,  namely,  of  sacrificial  grass.  The  comm,  declares  svaru  used  in  the 
sense  of  yupa  as  the  thing  possessed  for  the  possessor.  |_The  last  pada  has  dropped 
out  of  Ppp.J 

8.  With  weal  for  us  let  the  wide-looking  sun  arise ; weal  for  us  be  the 
four  directions;  weal  for  us  be  the  firm  mountains;  weal  for  us  the 
rivers,  and  weal  be  the  waters. 

The  RV.  order  of  words  in  b |_cf.  introd.  J is  this : ^dm  nag  cdtasrah  pradlgo  bha- 
vantu.  |_The  first  pada  has  dropped  out  of  Ppp.J 

9.  Weal  for  us  be  Aditi  with  her  courses  (vraid) ; weal  for  us  be  the 
tuneful  (svarkd)  Maruts ; weal  for  us  Vishnu,  and  weal  be  for  us  Pushan  ; 
weal  for  us  the  place  of  being  bhavitra),  and  weal  be  Vayu. 

The  comm,  glosses  vralebhis  with  karntabhih  sardham,  ^nd  bhavitram  by  bhuvanam 
udakam  antariksam  vd.  [_Ppp.  also  reads  bhavitram. \ 

10.  Weal  for  us  be  the  rescuing  god  Savitar ; weal  for  us  be  the  out- 
shining dawns;  weal  for  us  be  Parjanya  for  our  progeny;  weal  for  us  be 
the  wealful  lord  of  the  field  (ksdtrd). 

The  comm,  quotes  a verse  to  the  effect  that  some  regard  Rudra,  and  some  Agni,  as 
‘lord  of  the  field.’ 


917  TRANSLATION  AND  NOTES.  BOOK  XIX.  -xix.  II 

1 1 . For  well-being. 

[^Brahman  {(dntikdmah).  — sat.  sdumyam.  trdisjubham^ 

The  hymn  is  made  up  of  the  remaining  verses  of  RV.  vii.35,  |_vss.  ii-i5,J  with 
another  RV.  verse  (v.47.  7)  added.  Among  the  former  the  differences  of  order  and 
reading  are  very  slight.  |_The  hymn  is  found,  as  noted  under  hymn  10,  in  Paipp.  xiii.J 

Translated  : Griffith,  ii.  272  ; and  also,  of  course,  by  the  RV.  translators. 

1.  Weal  for  us  be  the  lords  of  truth  ; weal  for  us  the  coursers  and  weal 
be  the  kine  ; weal  for  us  the  Ribhus,  well-doers,  having  good  hands ; weal 
for  us  be  the  Fathers  at  our  invocations. 

This  verse  and  the  following  one  are  found  in  R\'.  in  inverted  order  (as  vss.  12  and 
11).  The  comm,  quotes  sundr)-  RV'.  verses  illustrating  the  character  of  the  Ribhus, 
and  is  uncertain  whether  hdva  at  the  end  comes  from  root  hit  or  from  hti. 

2.  Weal  for  us  be  the  gods,  the  all-gods ; weal  be  Sarasvatl  with  the 
prayers  (dhi)  ; weal  the  followers  {^abhisdc)  and  weal  the  gift-following 
( ? rdtisac) ; weal  for  us  they  of  the  sky,  they  of  the  earth,  weal  for  us  they 
of  the  waters. 

This  verse  is  found,  without  variant,  also  in  TB.  ii.  8.  6^  and  MS.  iv.  14.  ii.  The 
comm,  declares  deva  viqvddevas  to  mean  bahustotrakd  indradayah ; abhisacas,  yajnam 
abkitah  samavayanto  devah ; and  ratisacas,  dandriham  sashgacchamdnd  devdh  — these 
two  epithets  belonging  to  the  vit^ve  devah.  Ppp.  reads  at  the  end  dpydh. 

3.  Weal  for  us  be  the  divine  (dcvd)  one-footed  goat  {ajd  ekapad),  weal 
the  bottom  snake  {d/ti  budhnyd),  weal  the  ocean  ; weal  for  us  be  Peru, 
grandson  of  the  waters  (apdin  ndpdt) ; weal  for  us  be  the  spotted  one 
{prgtii),  guarded  by  the  gods. 

The  RV.  version  reads  in  b cdm  no  'hir  b-,  and  at  the  end  -gopdh  |_Miiller’s  2d  quarto 
ed.  and  Aufrecht’s  2d  ed.  have  -gopd:  as  for  the  form,  see  my  A'oun-Injlection,  p.  445  J ; 
Ppp.  agrees  wdth  RV.  in  b.  and  has  -gopdh  at  the  end.  The  comm,  explains  perus  as 
pdrayitd  duhkhebhyah,  and  prqni  as  mother  of  the  Maruts.  The  'omission  of  nas  in 
our  b makes  the  meter  defective,  but  the  Anukr.  takes  no  notice  of  it. 

4.  Let  the  Adityas,  the  Rudras,  the  Vasus  enjoy  this  very  new  wor- 
ship {brdhman)  as  it  is  performed  ; let  there  hear  us  them  of  the  sky,  them 
of  the  earth,  also  the  kine-born,  who  are  worshipful. 

The  RV.  version  |_vs.  14J  reads  at  end  of  a jusanta.  The  comm,  explains  gojdtds 
as  the  Maruts,  born  of  Prgni. 

5.  They  who  are  the  worshipful  priests  (rtvij)  of  the  gods,  to  be  wor- 
shiped of  man  {mdnu),  immortal,  right-knowing  — let  them  bestow  on 
us  today  wide  passage  {iiriigayd)  : do  ye  protect  us  ever  with  blessings. 

RV'.  reads  in  a devandm  yajhfyd  yajhiydndm.  The  comm,  apparently  takes  -g&ya 
as  from  gd  ‘ sing,’  as  he  glosses  urtigdydm  with  prabhiitdm  kiri/m,  and  does  not  even, 
as  is  his  wont  in  such  cases,  give  an  alternative  explanation  implying ‘go.’ 


XIX.  I I- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAI^IHITA. 


918 


6.  Be  it  so,  O Mitra-and-Varuna,  so,  O Agni : weal  [and]  profit  for  us 
be  this  praise  {gastd) ; may  we  reach  sounding  {gadhd)  and  firm  stand- 
ing; homage  to  the  great  sky,  [our]  seat. 

The  verse  is  found,  without  variant,  as  RV.  v.  47.  7.  The  comm,  takes  qastam  in  b 
as  adjective  to  qam  y os,  which  is  perhaps  better  ; also  it  connects  brhate  with  sadandya, 
and  understands  by  this  the  earth.  Ppp-  reads  in  c gdtum  for  gadham,  and  in'  d 
sadhanaya. 

12.  For  success  and  long  life. 

[^Brakman  {(dntikdmak). — ekarcam.  sdumyam.  irdistubham.~\ 

The  hymn,  or  verse,  is  wanting  in  Paipp.  Its  first  half  is  identical  with  RV.  x.  1 72. 4 ; 
its  second  half,  with  RV.  vi.  17.  15  (also  SV.  i.  454).  It  is  reckoned  as  a fa«A-hymn, 
and  used  as  such  in  company  with  the  hymns  that  precede  it  |_see  note  to  Kau^.  9.  7J. 

Translated:  Griffith,  ii.  273  ; and  by  the  RV.  translators. 

I.  The  dawn,  with  nobleness,  makes  the  darkness  roll  together  [and] 
away  on  her  sister’s  track ; therewith  may  we  win  the  prize  {vdja)  set  by 
the  gods ; may  we  revel,  living  a hundred  winters,  rich  in  heroes. 

The  sense  of  the  first  half-verse  is  difficult  and  doubtful.  Apa  in  a is  really  an 
emendation  Lfollowing  RV.J,  all  our  mss.  |_save  B.,  which  has  dsah\,  and  very  nearly 
all  SPP’s  (only  one  has  dpa  |_and  one,  apdj)  reading  instead  dpahj  the  comm,  has  apa. 
Half  [_of  SPP’s  authorities,  and  one  or  two  of  W’sJ  give  in  b suydtdtd.  The  comm, 
amuses  himself  with  etymologizing  svasr  as  svayam  eva  sdrini. 

13.  For  success  in  war  : [Apratiratha  hymnj. 

\Apratiratha.  — ekddafa.  dindram.  trdistubhani : j-6,  //.  bhurij."] 

The  hymn  is,  with  slight  variations,  identical  for  the  most  part  with  the  familiar 
Apratiratha  hymn  of  the  Rig-Veda  (x.  103),  found  also  in  other  texts:  VS.  xvii.  33  ff. ; 
SV'.  ii.  1 199  ff. ; TS.  iv.  6. 4 ; MS.  ii.  10.  4.  |_The  readings  of  VS.  and  SV.  agree  with 
those  of  RV.,  as  noted  under  vs.  2.J  Our  first  verse  is  peculiar,  being  found  elsewhere 
only  in  SV.  (ii.  1219)  ; and  vss.  10,  12,  13  of  the  RV.  hymn  are  here  wanting.  |_The  R\^ 
vss.  here  occur  in  the  order  1-3,  5-7,  4,  8-9,  i i.J  The  hymn  occurs  also  in  Paipp.  vii. 
In  Vait.  I.  18,  the  selected  brahman-priest  is  directed  to  recite  the  Apratiratha  hymn; 
this  probably  means  our  hymn  ; GB.  (ii.  i.  18)  quotes  the  pratika  of  our  vs.  i as  the 
apratiratha.  [_Varahamihira’s  Yogayatra  (8.6)  prescribes  the  hymn  for  use  by  a king 
just  about  to  march  forth  to  war : hid.  Stud.  xv.  170.J 

Translated  : Griffith,  ii.  273  ; and  by  the  RV.  translators.  — Cf.  also  Oldenberg,  Die 
Hymnen  des  D y.,  i.  247. 

I.  Indra’s  two  arms  [are]  stout,  virile  (vrsati),  these  two  wondrous  suc- 
cessful bulls  ; them  will  I first  yoke  when  the  conjuncture  (ydga)  arrives 
— they  by  which  was  conquered  the  heaven  {svdr)  that  is  the  Asuras’. 

The  SV.  text  (ii.  1219)  is  considerably  different : in  a,  \>.  yiivandv  auddhrsydu  supra- 
tlkai)  asahydu ; in  c,  tail  yuTijita  prathamdu ; at  the  end,  sdho  tnahdt.  Vfsdndu 
(instead  of  the  regular  vfsaudu')  is  read  also  by  Ppp.,  and  the  meter  demands  it  ^cf. 
Noun-Injlection,  p.  537,  S23J.  The  combination  citra  ima  vrs-,  if  representing,  as  the 
sense  clearly  requires,  citrdti : imdu  : vrs-,  is  anomalous  in  AV.,  though  regular  for  .some 


919 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  13 


of  the  other  Vedic  texts  (cf.  Prat.  ii.  22  note)  ; and  the/a^a-text  shows  a sense  of  this, 
by  reading  citrah  : ima  ; vrs-.  SPP.  gives  as  his  pada-\.tx\.  citra  : ima,  which  leaves 
the  reading  unaccounted  for;  the  comm,  assumes  citrdu  and  imd.  In  c,  all 

the  mss.  (whence  also  SPP.)  yokse,  for  which  onr yoksye  is  an  emendation,  plainly 
demanded  by  both  sense  and  meter ; it  is  one  of  the  common  cases  oi  a y lost  after  s ; 
Ppp.,  too,  has  yoksye  (before  it,  ta  for  tdu)  ; the  comm,  has  the  senseless  yakse.  All 
the  mss.,  again,  read  prathamds  (-mdyd-),  and  the  comm,  likewise,  with,  of  course,  SPP. ; 
our  emendation  to  -mdii  (with  S V.)  is  an  improvement,  but  not  a necessity.  The  comm, 
foolishly  declares  dga/e  = kseme,  in  order  to  bring  about  the  ordinary  combination  of 
yoga  and  ksema,  here  quite  out  of  place.  He  also  takes  S7’dr  ydt,  against  accent  and 
pada-\.tx\.,  as  one  word  [cf.  15.  4,  notej,  and  explains  -yat  as  a participle,  = gacchat ! 
Ppp.  reads  and  combines  in  c prathamayogd  "gate. 

2.  Swift,  sharp,  terrible  like  a bull,  greatly  smiting,  disturber  of  men 
{carsani),  roaring,  unwinking,  sole  hero,  Indra  conquered  a hundred 
armies  together. 

This  verse  |_RV.  vs.  ij  agrees  throughout  with  the  RV.  text;  SV.  and  VS.  show  no 
variants  from  RV.  through  the  whole  hymn;  TS.MS.  read  here  in  & yttdhmds  for 
bhimds,  and  MS.  has  also  ksdbhanas.  The  mss.  also  vary  in  this  last  word  between 
-nas  and  -nas j SPP.  adopts  -rias,  as  does  our  text. 

3.  With  the  roaring,  unwinking,  conquering,  invincible,  immovable, 
bold  one  — with  Indra  thus  conquer,  thus  overpower  the  fighters,  O men, 
with  the  arrow-armed  bull  {vrsan). 

RV.  |_vs.  2J  begins  b with  yutkdrdna,  and  all  the  other  texts  agree  with  it.  The 
comm,  carelessly  reads  yodhyena  instead  of  ay-,  explaining  it  by  yttddhasamsaktena ; 
he  takes  in  d as  vocative  = yoddhdras ; with  tdt  (twice)  in  c he  supplies  jetavyam 

Land  abhibhavantyam \. 

4.  He  with  the  arrow-armed,  he  with  the  quiver-hung,  [is]  controller ; 
he,  Indra  with  his  train,  brings  together  the  fighters  — [he,]  conquering 
those  brought  together,  soma-drinker,  defiant  with  his  arms,  of  formidable 
bow,  shooting  with  fitted  [arrows]. 

LVs.  3 in  RV'.J  TS.MS.  read  in  d urdhvddhanvd ; and  MS.  has  a very  different  b, 
sdriisrstdsu  yutsv  hidro  ganesti.  Many  of  the  mss.  (as  often  in  such  words)  read  in  b 
sdmsrstd;  some  (as  also  elsewhere)  lengthen  the  u in  ka7npa  at  beginning  of  d ; all 
have  at  the  end  dstdt  — which,  however,  even  SPP.  emends  to  dstd,  with  the  comm. 
The  pada-va%%.  give  in  c somaopa  (RV.  pa/i).  [The  comm,  notes  as  an  alternative  that 
yudhas  in  b (both  yudhas')  may  be  taken  as  yudhds,  oxytone  and  abl.  sing,  (he 
cites  Panini,  vi.  i.  168)  — which  is  a regard  for  the  accent  (cf.  note  to  vs.  9)  that  is 
unusual  with  him.J  \Y  ox  prdtihitd  used  pregnantly  of  an  arrow,  cf.  the  citations  under 
vi.  65.  i.J 

5.  To  be  known  by  his  strength,  stout,  foremost  hero,  powerful, 
vigorous  (vdjin),  overpowering,  formidable,  excelling  heroes,  excelling 
warriors,  conquering  with  power  — mount,  O Indra,  the  victorious  kine- 
winning  chariot. 


XIX.  13- 


BOOK  XIX.  THE  atharva-veda-sa?;ihita. 


920 


The  fourth  verse  of  the  RV.  hymn  is  transposed  [^in  the  AV.  text  so  asj  to  follow  our 
vs.  7,  and  vs.  5 AV.  is  vs.  5 RV.  The  other  texts  |_RV.  etc.  Jail  read  at  the  end  gov  it ; 
and  all  except  MS.  have  in  c sahojas.  SPP.  retains  in  a the  visarga  before  sthdv-, 
with  the  majority  of  the  mss. ; he  also  accepts  in  c abhisatva,  with  half  the  mss.,  but 
against  all  the  parallel  texts,  apparently  because  the  comm,  has  s.  Ppp.  reads  for  d 
jaitraydi  d ratham  d tistha  kovidam.  |_The  govidavi  of  the  Berlin  text  seems  to  be  an 
emendation.  Nearly  all  the  authorities  of  W.  and  of  SPP.,  and  SPP’s  text  as  well,  and 
the  comm.,  hz\e  govidan  j but  one  or  two  hdive  govit,  with  RV.  etc.J 

6.  Be  ye  excited  after  this  formidable  hero  ; take  hold,  O companions, 
after  Indra,  the  troop-conqueror,  kine-conqueror,  thunderbolt-armed,  con- 
quering in  the  race,  slaughtering  with  force. 

We  had  this  verse  |_which  is  RV.  vs.  6J  above,  as  vi.  97.  3 ; the  reversal  in  the  other 
texts  of  the  order  of  the  two  lines,  and  the  other  variants,  were  there  noticed.  TS.  and 
MS.  alter  a little  the  order  of  verses : RV.  4 is  followed  in  TS.  by  RV.  6,  5,  7,  and  in 
MS.  by  RV.  7,  5,  6.  The  Anukr.  reckons  vss.  3-6  alike  as  bhurij,  although  3 is 
redundant  by  two  syllables.  [_Ppp-  reads  satvdnas  for  sakhdyas  in  b.J 

7.  Plunging  with  power  into  the  cow-stalls,  Indra,  pitiless,  formidable, 
of  hundred-fold  fury,  immovable,  overpowering  fighters,  invincible  — let 
him  favor  our  armies  in  the  fights. 

The  stalls,  namely,  in  which  the  kine  are  shut  up  by  the  Asuras.  All  the  samhitd- 
mss.  read  ‘ddyd  ugrdh  at  beginning  of  b,  but  all  the  pada-m%%.  (except  one  of  SPP’s) 
give  adaydh,  and  one  of  ours  puts  after  it  the  sign  that  is  wont  to  be  used  when  a 
word  shows  an  anomalous  change  in  samhitd.  RV.|_vs.  7JSV.VS.  (also  K.Kap. : see 
Schroder’s  note  to  MS.)  read  adayds,  and  our  text  follows  their  authority ; but  TS.  has 
addyds  (of  which  the  Pet.  Lexx.  take  no  notice),  and  MS.  has  dddyds ; the  comm,  reads 
addyas,  but  explains  it  by  nirdayas,  as  if  it  were  adayds.  Addyds  is  doubtless  the  estab- 
lished AV.  reading.  All  the  other  texts  have  after  it  virds  instead  of  ugrds.  In  c,  all 
the  others  except  MS.  have  ayudhyds.  Most  of  the  pada-mss,.  accent  ayodhydh,  |_and 
so  the /a^/a-reading  of  MS.J.  The  first  pada  is  bhurij  gotra  .>’J. 

8.  O Brihaspati,  fly  about  with  thy  chariot,  demon-slaying,  forcing 
away  our  enemies ; breaking  up  our  foes,  slaughtering  our  enemies,  be 
thou  the  helper  of  ourselves. 

Or,  ‘ of  our  bodies  {tauu).'  This  verse  corresponds  to  vs.  4 of  all  the  other  texts ; 
and  they  read  in  concert  for  c prabhahjdnt  sdndh  pramrnd  yudha  jdyann,  and  at  the 
end  rdthdndm.  The  pada-xn%%.  commit  the  blunder  of  reading  mitrdn  [^or  niitran\  in 
b;  SPP.  emends  to  amitrdtt,  which  the  comm,  also  gives.  A number  of  SPP’s  sam- 
hitd-mss.  have  (after  the  fashion  of  MS.)  -mitrdn  or  -mitrah;  |_cf.  note  to  27.  4,  below J. 

9.  Indra  [be]  their  leader ; let  Brihaspati,  the  sacrificial  gift,  the  sacri- 
fice, soma,  go  in  front ; in  the  midst  of  the  smashing  conquering  armies 
of  the  gods  let  the  Maruts  go. 

LRV.vs.  8.J  The  text  of  MS.  agrees  throughout  with  ours;  the  others  read  dsdm  in 
a,  and  dgram  (for  mddhye)  in  d ^but  TS.  dgre\.  The  comm,  does  here  a thing  which 
is  hardly  paralleled  elsewhere  in  his  work  : he  points  out  that  some  explain  daksind  in  b 
as  meaning  “on  the  south,”  but  that,  as  the  word  would  in  that  case  have  to  be  accented 


921 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  15 


daksina,  as  shown  by  xviii.  1.42,  it  must  signify  here  rather  ‘sacrificial  gift’  {yajhe 
diyamana  goriipa  daksina).  A like  attention  to  the  element  of  accent  elsewhere  would 
notably  improve  the  character  of  his  lucubrations.  ^Cf.  note  to  vs.  4.J 

10.  Of  Indra  the  bull  (yhan),  of  king  Varuna,  of  the  Adityas,  of  the 
Maruts,  the  spirit  {gdni/ias)  [is]  formidable ; the  noise  of  the  great-minded, 
creation-stirring,  conquering  gods  hath  arisen. 

|_RV.  vs.  9-J  All  the  other  texts  agree  with  ours  throughout. 

1 1.  Indra  [is]  ours  when  the  banners  meet  [in  conflict] ; let  the  arrows 
that  are  ours  conquer ; let  our  heroes  be  superior ; us,  O gods,  aid  ye  at 
the  invocations. 

All  the  other  texts  read  in  d asman  u devas;  and  MS.  has  the  peculiar  ending 
bhdresv  a.  The  verse  is  vs.  1 1 of  the  RV.  hymn,  RV.  vs.  10  being  omitted  in  the  Athar- 
van  (save  as  it  is  found  in  part  as  iii.  19.  6) ; RV.  vs.  10  is  omitted  also  by  MS.,  which 
ends  its  hymn  with  ii  ; in  TS.,  RV'.  vs.  10  is  put  after  11,  and  13  follows,  only  12  being 
omitted  ; in  the  Atharvan,  RV'.  vs.  12  occurs  as  iii.  2.  5,  and  13  in  part  at  iii.  19.  7. 

14.  For  safety. 

\Atharvan.  — ekarcam.  dydviprthiviyam.  trdistubhami\ 

This  hymn  is  not  found  in  Paipp.  It  and  the  one  following  are  included  in  the 
abhaya  gana  (note  to  Kau^.  16.  8). 

Translated:  Griffith,  ii.  274.  Griffith  calls  it  a “hymn  after  victory”  and  refers  tvd 
to  the  conquered  enemy. 

I.  Here  have  I come  up  to  a better  stop  {avasdna) ; heaven-and-earth 
have  been  propitious  to  me ; let  the  directions  be  for  me  free  from  rivals  ; 
we  verily  hate  thee  not ; be  there  fearlessness  for  us. 

The  mss.  read  in  a uchrdyas  (p.  uts>qriyah)  ; verj’  possibly  the  true -reading  would  be 
u t^riyas.  The  pada-m.%%.  fail  to  divide  avasanam  (it  should  be  avaosanam,  and  this 
SPP.  reads  by  emendation).  Some  mss.  read  te  for  7>ie  in  b.  Some  of  ours  combine 
at  the  end  no  'stu.  Ap.  vi.  29.  i has  a corresponding  passage : ida7k  qreyo  ’vasa7ia7h 
yad  dgd77i  syone  77ie  dyavaprthivi  abhiitd77i : a7ia7nivdh  pradiqah  sa7itu  77iahya7n  : 
g077tad  . . . svdhe  'ty  avasite  juhoti ; cf.  also  Ap.  xiii.  25.  3. 

15.  For  safety  and  success. 

\^Atharvan. — sadrcam.  1-4.  dindroTn  ; y,  6.  ma7itroktabahudevatyam.  i.  pathydbrhatl ; 2,y. 

4'p.  jagati  ; y.  virdt  pathydpankti ; 4,  6.  tristubhi\ 

The  hymn  is  found  also  in  Paipp.  iii.  As  noted  under  the  preceding,  it  belongs  to 
the  abhaya  gana;  and  the  comm,  points  out  sundry  uses  of  the  ga7ia  ((Janti  K.  16; 
Naks.  K.  18;  Pariqista  5.  3). 

Translated:  Ludwig,  p.  513  ; Griffith,  ii.  275. 

I.  What  we  fear,  O Indra,  make  thou  fearlessness  for  us  of  it; 
O bounteous  one,  help  (cak)  that  for  us  by  thy  aids  ; smite  away  haters, 
away  scorners. 


XIX.  15- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAI^IHITA. 


922 


The  verse  is  RV.  viii.  50(61).  13,  without  variant;  also  SV.  i.  274;  ii.  671,  which 
reads  iitdye  in  c.  Most  of  the  mss.  give  tvdm  instead  of  tdt  in  c,  but  two  of  ours  (P.M.) 
have  tdn  na  ii-,  and  on  the  authority  of  these  and  of  RV.SV.  our  text  gives  the  same  ; 
SPP.  reads  tvdm,  and  so  does  the  comm.,  and  it  is  probably  to  be  regarded  as  the  true 
Atharvan  version. 

2.  Indra  the  success-giver  do  we  invoke ; may  we  be  successful  with 
biped,  with  quadruped ; let  not  the  niggardly  armies  come  upon  us  ; make 
the  haters  {drtiJi)  disperse  and  disappear. 

The  translation  is  defective  in  making  no  account  of  the  prefix  anu  (twice),  which 
ought  to  have  an  appreciable  value,  although  it  is  very  difficult  to  see  what ; the  comm, 
paraphrases  aniirddham  by  anukrame7ia  puja?nya>?t,  and  he  quotes  RV.  iv.  25.  8 in 
illustration  of  how  various  classes  in  succession  invoke  Indra.  Ppp-  preserves  the  a of 
anu  in  b.  SPP.  reads  in  d,  with  all  the  mss.,  druhdsj  there  was  no  good  reason  for 
its  alteration  in  our  text  to  druhas. 

3.  Indra  [is]  rescuer  and  Vritra-slayer,  our  desirable  far-and-wide  pro- 
tector (.?);  be  he  our  defender  at  the  extremities,  he  in  the  middle,  he 
behind,  he  in  front. 

In  b the  translation  follows  the  comm.,  who  explains  paraspa  (-pdA)  no  v-]  all  the 
mss.  (save  one  or  two  s.m.)  * have  parasphano  v-  (p.  parasphanah,  without  division), 
and  this  is  doubtless  the  true  Atharvan  text,  though  an  unintelligible  corruption,  of 
which  our  gayasphdna  is  an  only  partially  successful  emendation.  *|_In  fact,  W’s  O. 
and  three  of  SPP’s  mss.  have  -sphd-,  p.m.,  and  -spa-,  s.m.;  andSPP’s  reciter  K.  gave 
-sphd-,  while  his  reciter  V.  gave  -spd-.\  Ppp.  reads  parampdno  (^paraspa  no?').  The 
pada-m%%.  unintelligently  divide  ca : ra?natdh  in  c ; some  of  our  mss.  have  -matd  sd. 
The  verse  (8  -h  8 ; 12  + 10  = 38)  is  poorly  described  by  the  Anukr. 

4.  Do  thou,  knowing,  lead  us  toward  broad  space  (lokd),  light  that  is 
heavenly  {svdr),  fearlessness,  well-being ; may  we  dwell  under  the  formi- 
dable arms  of  thee  the  stout  one,  O Indra,  [those  two]  great  refuges. 

The  verse  is  RV.  vi.  47.  8,  found  also  in  TB.  (in  ii.  7.  133) ; both  these  texts  read  in 
b svdrvaj  jy-,  at  beginning  of  c rsva,  and  in  d stheydma.  The  comm,  gives  svaryat, 
but  explains  the  -yat  as  -gacchat  (as  above,  13.  i);  Ppp.  agrees  with  RV.TB.  [in 
reading  svdrvaj \ ; |_Ppp.  abbreviates  the  consonant  group  -j  jy-  to  -jy- ; and  so  does  TB., 
ed.  Calc.,  reading  stivarva  jy-\.  In  d,  the  comm,  has  the  better  reading  ksiyema. 

5.  May  the  atmosphere  make  for  us  fearlessness;  fearlessness  both 
heaven-and-earth  here ; fearlessness  from  behind,  fearlessness  from  in 
front ; from  above,  from  below  be  there  fearlessness  for  us. 

The  comm,  prefers  to  take  the  words  of  direction  in  c,  d in  their  other  admissible 
sen.se  of  points  of  compass,  pointing  out  that  adhara  gets  the  value  ‘south’  by  antith- 
esis to  uttara  ‘ north.’  The  verse  (i  i -h  12  : 1 1 4-  1 1 [?]  = 45)  is  no  sort  of  ^jagatt. 

6.  Fearlessness  from  friend,  fearlessness  from  enemy,  fearlessness 
from  one  known,  fearlessness  [from  one]  that  is  away  ; fearlessness  for 
us  by  night,  fearlessness  by  day ; be  all  places  my  friend. 


923 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-.xix.  1 6 


At  the  beginning  of  b,  all  the  mss.  read  dbhaye,  but  even  SPP.  emends  to  -yam, 
having  the  comm,  with  him.  At  the  end  of  the  same  pada,  all  |_so  also  Ppp.J  give 
purd  ydh  (p.  purdh  :yd/t),  which  SPP.  retains;  the  comm,  reads  paro  ya/i,  but  under- 
stands it  as  if  pdro  ydh,  explaining  as  jndidd  any  ah  or  aparijhdtah.  Our  emendation 
to pardksat  is  defensible;  but  the  translation  implies pard ydh,  as  a less  alteration.  |_In 
d,  Ppp.  combines  sarva  ”f«  and  omits  mdma.\  |_“  Save  me  from  my  friends : ” cf. 
ii.  28.  I d and  note ; also  R\’.  iv.  55.  5,  where  the  antithesis  between  jdnyam  d/ihas  and 
mitriyam  dhhas  is  most  instructive.J 

16.  For  safety  and  protection. 

\Atharvan.  — trcam.*  mantrokiabahudevatyam . i.  anurtubh  ; 2.j-av.j-p.  brhatigarbhd  ’ ti(ak- 
*|_So  the  London  ms. ; the  Berlin  ms.  says  in  fact  dvyrcam  : see  under  vs.  2.J 

This  and  the  following  hymns,  to  23  inclusive,  are  wanting  in  Paipp.  The  comm, 
has  16-19  used  in  the  night,  in  a ceremony  to  be  performed  by  the  purohita,  on  the 
entrance  of  a king  into  his  sleeping-house  (according  to  Pariqista  iv.  5).  The  hymn  is 
repeated  below  as  27.  14,  15. 

Translated:  Griffith,  ii.  276. 

1.  Freedom  from  rivals  in  front,  behind  us  [is]  fearlessness  made; 
Savitar  [protect]  me  on  the  south,  the  lord  of  Cachl  me  on  the  north. 

The  comm,  takes  krtdm  in  b as  2d  du.  impv.,  = kurutam,  in  spite  of  the  accent, 
trying  to  find  a dual  subject  in  the  two  gods  mentioned  in  c,  d ; and  SPP.,  in  obedience 
to  this,  even  reads  krtam,  although  twelve  of  his  thirteen  authorities  (with  all  of  ours) 
have  krtdm,  the  thirteenth  evidently  disagreeing  with  the  rest  purely  by  the  accidental 
omission  of  an  accent-mark.*  It  would  not  be  impossible  to  take  md  in  c and  d as 
object  of  daksinatds  and  utiarat.  *[_For  the  use  of  krtdm  (the  participle),  cf.  tdlr  me 
krtdm  svastydyanam,  above,  9.  12  c.  — In  his  Collation  Book,  \V.  refers  to  RV.  khila, 
3.  4,  which  reads  asapatndm  purdstan  nah  qivdm  dakstnatah  krdhi : abhdyath  sdtatam 
pa(^cad  bkadrdm  uttaratd  grhi.\ 

2.  From  the  sky  let  the  Adityas  defend  me  ; from  the  earth  let  the 
fires  defend  ; let  Indra-and-Agni  defend  me  in  front ; let  the  Agvins  yield 
{yam)  refuge  round  about ; crosswise  let  the  inviolable  [cow],  let  Jata- 
vedas,  defend  [me] ; let  the  being-makers  be  my  defense  (vdrmati)  on  all 
sides. 

In  e the  mss.  all  read  ti'ra^ctnaghnya,  which  the  pada-text  resolves  into  tiraqdn  ; 
aghnya,  and  this  SPP.  retains,  though  tiraqdn  is  not  a possible  word.  Our  emendation 
to  -dina  'ghnya  is  a very  simple  one  (implying  -dnd  : aghnya)  ; the  translation  is  founded 
on  it ; but  a more  radical  alteration  of  the  pada  would  be  acceptable : something  like, 
for  instance,  tirydk  cd  'gni  raksaiu  jdtdveddh  ; the  jatdvedds  leads  naturally  to  the  sus- 
picion that  agnis  is  somehow  hidden  in  the  'ghnya  j the  comm,  indeed  reads  tiraqcui 
agni  r- ; but  he  is  able  to  regard  tiragcfn  as  a masc.  accus.,  implying  asmdnj  or  else 
as  by  Vedic  license  for  -els,  and  this  for  -clbhyas,  implying  digbhyas  (!)  ; and  such 
assumptions  are  forbidden  us.  The  pada-mss.  all  read  raksantu  in  e. 

The  Anukr.  in  its  metrical  definition  treats  this  all  as  one  verse,  and  the  same  treat- 
ment is  implied  by  the  summation  at  the  end  of  the  anuvdka  (see  p.  928)  ; but  the 
coram.  and  one  of  our  mss.  make  what  follows  the  second  avasdfia  into  a separate  or 


xix.  16- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


924 


third  verse ; l_a  like  contradiction  obtains  as  between  the  Anukr.  and  the  comm,  in  the 
repeated  passage,  below,  27.  14,  1 5 (see  the  note);  here,  moreover,  as  noted  above,  the 
mss.  of  the  Anukr.  are  at  variance  as  to  whether  the  hymn  is  to  be  reckoned  as  of  2 vss. 
or  of  3j.  The  addition  of  brhatigarbha  to  the  metrical  definition  is  quite  uncalled-for; 
|_doubtless  because  pada  b scans  better  as  8 syllables  than  as  9 : no  less  uncalled-for  is 
the  addition  of  saptapada,  unless,  dividing  what  follows  the  second  avasdna  into  3 
padas,  we  begin  the  seventh  with  an  enclitic J. 

|_I  suspect  that  our  text  consists  of  6 padas  (8  -I-  8 : 1 1 -f  1 1 : 1 1 -)-  1 1 = 60,  atiqakvari"), 
call  them  i vs.  or  2,  as  you  will.  Padas  c and  e and  f have  good  tristubh  cadences : 
C is  good  tristubh  if  we  resolve  itidraagni  j so  is  e,  with  W’s  tirydk  cd  'gni  r- ; the 
presence  of  7ne  in  f is  all  that  spoils  f ; and  the  absence  of  tne  zlitr yacha(d»i  is  all  that 
spoils  the  cadence  of  d,  if,  substituting  the  grammatical  equivalent,  we  pronounce  aqvind 
'bhitah  at  the  beginning.J 


17.  For  protection : to  various  gods. 

[Atharvan.  — da^akam.  pratyrcam  matttroktadevaiyam.  jdgatam  : y,  7, 10.  atijagati ; 6-  bhurij ; 

<)-y-p-  aiifakvarti] 

|_Prose.J  LNot  found  in  Paipp.J  This  hymn  and  the^  next  are  used,  the  comm, 
points  out,  in  the  same  ceremony  as  16,  with  other  hymns,  as  detailed  in  Pari9ista4.  4 ; 
both  are  also  prescribed  in  Par.  19.  i (see  note  to  Kaug.  140.  9),  in  a ceremony  against 
danger  from  the  various  quarters.  ^See  introd.  to  next  hymn.J  |_Note  that  the  vss.  of 
this  hymn  group  themselves  in  5 dyads  (comm.,  parydya-dvayas'),  one  for  each  cardinal 
point  and  a fifth  for  the  ‘ fixed  and  upward  points  ’ ; and  that  those  of  h.  18  do  likewise 
and  are  so  grouped  by  the  comm.  also.J 

Translated  : Griffith,  ii.  276. 

1.  Let  Agni  with  the  Vasus  protect  me  on  the  east : in  him  I step,  in 
him  I take  refuge  (f«),  to  that  stronghold  I go  forward ; let  him  defend 
me,  let  him  guard  me ; to  him  I commit  myself : hail ! 

The  comm,  first  understands  and  explains  krame  and  ^raye  as  nouns  in  the  locative, 
qualified  by  tasmin ! then  he  again  makes  them  verbs,  quoting  from  vs.  6 tdsu  kratne 
tdsu  graye,  to  support  this  understanding  of  them  ; no  one  less  superficial  and  blunder- 
ing could  possibly  suggest  the  former  explanation,  against  the  accent  and  the  sense. 

2.  Let  Vayu  with  the  atmosphere  protect  me  from  that  quarter : in 
him  I etc.  etc. 

3.  Let  Soma  with  the  Rudras  protect  me  from  the  southern  quarter: 
in  him  I etc.  etc. 

4.  Let  Varuna  with  the  Adityas  protect  me  from  that  quarter : in  him 
I etc.  etc. 

The  comm,  quotes  AQ!S.  ii.  ii.  12  to  show  that  elsewhere  also  Soma  is  associated 
with  the  Rudras  and  Varuna  with  the  Adityas. 

5.  Let  the  sun  with  heaven-and-earth  protect  me  from  the  western 
quarter:  in  him  I etc.  etc. 

6.  Let  the  waters  with  {-mant)  the  herbs  protect  me  from  that  quarter : 
in  them  I . . . ; let  them  defend  . . . ; to  them  I etc.  etc. 


925 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  i8 


7.  Let  Viqvakarman  with  the  seven  seers  protect  me  from  the  north- 
ern quarter : in  him  I etc.  etc. 

8.  Let  Indra  with  {-vant)  the  Maruts  protect  me  from  that  quarter : 
in  him  I etc.  etc. 

The  comm,  quotes  Bhagavad-Gita  x.  6 (rather  futilely)  to  support  the  association  of 
the  seven  seers  with  Vi9vakarman  as  highest  self  (^paramatman),  and  (most  super- 
fluously) RV.  viii.  85  (96).  7 and  AB.  iii.  20.  i (part)  to  show  that  Indra  and  the  Maruts 
go  together. 

9.  Let  Prajapati,  possessing  generative  powers  {pmjdnanavant), 
together  with  firm  support  {pratistjid),  protect  me  from  the  fixed 
quarter : in  him  I etc.  etc. 

Many  of  the  mss.  give  various  other  accents  \o  prajdnanavan  j all  pratisthayd 
(p.  osthdyah),  which  SPP.  accordingly  retains,*  although  it  is  a palpable  corruption; 
the  comm,  makes  no  difficulty  of  it,  viewing  it  simply  as  a case  of  the  substitution  of 
genitive  for  instrumental ; he  adds,  however,  another  interpretation,  supplying  pra- 
jananena  for  sahd  to  govern,  and  making  pratisthayds  an  adjective  qualifying  diqds. 
*LW’s  B.  and  all  of  SPP’s  authorities  appear  to  accent  pratisthaya,  pratl°sthaydh, 
and  this  is  in  fact  the  accentuation  and  reading  in  SPP’s  text,  although  I do  not  see 
what  is  to  be  made  of  it.J 

10.  Let  Brihaspati  with  all  the  gods  protect  me  from  the  upward 
quarter:  in  him  I etc.  etc. 

The  comm,  calls  these  prose  “ verses  ” and  those  of  the  next  hymn  parydyas;  and 
the  metrical  definitions  of  the  Anukr.  are  of  course  worthless,  although  it  is  possible  to 
read  out  something  like  the  numbers  of  syllables  required  by  that  treatise. 

18.  For  protection : to  various  gods. 

\Atharvan. — dafakam.  pratyrcam  mantroktadevatyam.  dvdipadam  : i,  8.  samnl  tristubh  ; 

2-b.  arcy  anustubh  (y.  samrdj  |_intending  svardj  ?}  ) ; 7, 9, 10.  prdjdpatyd  tristubh.'] 

|_Prose.J  l_Not  found  in  Paipp.J  See  note  to  the  preceding  hymn  |_for  ritual  usesj. 
The  gods  etc.  are  throughout  the  same  as  in  that  hymn.  [_The  two  hymns  are  closely 
accordant  in  general  and  special  peculiarities  of  structure. J [^A  similar  passage  is  found 
at  MS.  i.  5.  4,  p.  7i9-»5,  as  W.  notes  in  the  Collation  Book  : he  also  says  “cf.  K.  vii.  2.” 
AV.  v.  10  presents  some  analogies  with  our  hymn,  and  iv.  40  still  more.J 

Translated:  Griffith,  ii.  277. 

i:  Let  those  malignants  {aghdyii)  who  shall  attack  (abhi-dds)  me  from 
the  eastern  quarter  come  upon  {rch)  Agni  with  {-vant)  the  Vasus. 

The  comm,  has  the  more  regular  vasutnantam.  All  the  mss.,  and  the  comm.,  have 
at  the  end  of  all  the  verses  'bhidasdt,  which  SPP.  accordingly  retains;  our  edition 
makes  the  absolutely  necessary  emendation  to  -sdn.  |_Is  -dasdt  a faulty  reminiscence  of 
AV.  V.  10  ?J  Most  of  the  samhitd-m?&.  also  accent  dit^o  'bhi-.  Some  of  the  mss.  leave 
ti  unaccented.  ‘ With  ’ is  represented  throughout  the  hymn  by  -vant  or  -mant,  not  by 
the  instrumental  case.  As  usual,  rch  signifies  a coming  into  hostile  or  detrimental  con- 
tact or  collision.  [_W.  interlines  “ run  against  ” as  alternative  for  “ come  upon.”J 


xix.  1 8-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA.  926 

2.  Let  those  malignants  who  shall  attack  me  from  that  quarter  come 
upon  Vayu  with  the  atmosphere. 

3.  Let  those  malignants  who  shall  attack  me  from  the  southern 
quarter  come  upon  Soma  with  the  Rudras. 

4.  Let  those  malignants  who  shall  attack  me  from  that  quarter  come 
upon  Varuna  with  the  Adityas. 

The  Anukr.  ought  properly  to  call  this  verse  bhurij. 

5.  Let  those  malignants  who  shall  attack  me  from  the  western  quarter 
come  upon  the  sun  with  heaven-and-earth. 

|_The  accent  of  dyava-  is  noted  by  W.,  Skt.  Gram.  § 94  b.J 

6.  Let  those  malignants  who  shall  attack  me  from  that  quarter  come 
upon  the  waters  with  the  herbs. 

7.  Let  those  malignants  who  shall  attack  me  from  the  northern  quarter 
come  upon  Vigvakarman  with  the  seven  seers. 

In  our  text  there  has  dropped  out  an  accent-sign  under  va  before  udlcya. 

8.  Let  those  malignants  who  shall  attack  me  from  that  quarter  come 
upon  Indra  with  the  Maruts. 

9.  Let  those  malignants  who  shall  attack  me  from  the  fixed  quarter 
come  upon  Prajapati  with  generative  qualitjes. 

10.  Let  those  malignants  who  shall  attack  me  from  the  upward  quarter 
come  upon  Brihaspati  with  all  the  gods. 

Verse  8 is  properly  bhurij  (23  syllables).  Verses  9 and  10  are  each  properly  of  27 
syllables ; but  by  restoring  elided  initial  a here  and  there  (with  regard  to  which  the 
Anukr.  appears  to  acknowledge  no  rule)  the  meters  as  defined  can  be  made  out. 

19.  For  protection  by  various  gods. 

[Atkaman. — ekdda^akam.  cdndramasam  uta  mantroktadevatyam . pdhktam  ; l,j,g.bhurig 
brhati ; lO.  svardj ; 2,4-8,  ii.  anustubgarbhd.']  * 

|_ Prose.  J |_Not  found  in  Paipp.J  The  comm,  says  that,  besides  the  uses  stated  in 
connection  with  preceding  hymns,  the  purohita  is  to  accompany  with  this  the  entrance 
of  the  king  in  the  night  into  his  sleeping-house  ; and  that  it  also  appears  in  the  ceremony 
of  a king’s  entrance  into  his  city. 

Translated  : Griffith,  ii.  278. 

1.  Mitra  ascended  with  the  earth  : to  that  stronghold  I lead  you  for- 
ward ; that  enter  ye  into ; that  enter  ye ; let  that  yield  {yam)  you  both 
refuge  and  defense. 

The  comm,  declares  that  Mitra  here  means  Agni. 

2.  Vayu  ascended  with  the  atmosphere  : to  that  stronghold  etc.  etc. 

3.  The  sun  ascended  with  the  sky  : to  that  stronghold  etc.  etc. 

4.  The  moon  ascended  with  the  asterisms  : to  that  stronghold  etc.  etc. 


927  TRANSLATION  AND  NOTES.  BOOK  XIX.  -xix.  20 

5.  Soma  ascended  with  the  herbs : to  that  stronghold  etc.  etc. 

6.  The  sacrifice  ascended  with  the  sacrificial  gifts  : to  that  stronghold 
etc.  etc. 

7.  The  ocean  ascended  with  the  streams  : to  that  stronghold  etc.  etc. 

8.  The  brahman  ascended  with  the  Vedic  students  : to  that  strong- 
hold etc.  etc. 

The  comm,  says  that  brdhman  here  means  the  Veda  with  the  afigas. 

9.  Indra  ascended  with  heroism  : to  that  stronghold  etc.  etc. 

10.  The  gods  ascended  with  the  immortal  (amrta)  : to  that  stronghold 

etc.  etc. 

« 

11.  Prajapati  ascended  with  progeny  : to  that  stronghold  etc.  etc. 

The  comm,  explains  ud akramat  hy yam  purant  raksitum  utkrantavan,  as  antecedent 
of  tarn  pur  am  etc.  The  metrical  definitions  of  the  Anukr.  are  not  worth  comparing  in 
detail. 


20.  For  protection  by  various  gods. 

\Atharvan.  — bahudevatyam.  tr di stub  ham  : z.jagati;  y.  purasiddbrhatl ; 4.  anustubh?^ 

LNot  found  in  Paipp.J  The  comm,  says,  purely  on  his  own  authority,  that  with  this 
hymn  the  purohita  arms  witli  a breastplate  a king  going  to  battle.  |_For  the  reference 
to  vs.  4 in  Kau9.  25.  36  note,  see  above,  introd.  to  viii.  5.J 

Translated:  Griffith,  ii.  279.  [_In  Anukr.  we  miss  caturrcam.\ 

1.  Have  set  down  apart  the  human  deadly  weapon  Indra-and-Agni, 
Dhatar,  Savitar,  Brihaspati,  king  Soma,  Varuna,  the  Agvins,  Yama;  let 
Pushan  protect  us  round  about  from  death. 

It  is  quite  as  likely  that  ‘Soma’  etc.  in  the  second  half-verse  should  be  viewed  as 
coordinate  with  Pushan.  The  translation  omits  ydm  in  a ; it  seems  probable  that  a 
is  deeply  corrupt.  |_Caland,  KZ.  xxxiv.  456,  citing  Avestan  usage,  takes  paitruseyam 
vadhdm  ydm  as  accusative  of  the  crystallized  combination  patiruseyo  vadhd ydh  which 
we  had  at  i.  30.  i : see  note  to  xii.  2.  19.  But  W’s  suspicion  is  weighty.  J All  the  mss. 
accent  nyddhus  (the /afl’a-mss.  having,  against  all  rule  and  practice,  styddhuh,  instead  of 
niaddhuh  or  til : adhttJi),  and  SPP.  follows  them  (in  p.  also)  ; our  nyddhus  is  an  emenda- 
tion, apparently  a necessary  one  — unless  we  can  construe,  with  the  comm.,  b-d  as 
together  constituting  the  apodosis : ‘ what  means  of  death  for  men  [our  enemies]  have 
fixed  in  secret  — from  [that]  death  let  Indra-and-Agni  etc.  etc.  protect  us.’  [Griffith: 
‘ May  Soma  etc.  guard  us  from  Mrityu  — death  caused  by  men,  which  Indra  etc. 
appointed.’]  The  verse  is  far  too  irregular  (ii  -f  12  : 12  4-9  = 44)  to  be  called  simply 
a tristubh. 

2.  What  [defenses]  he  who  is  lord  of  creation,  Prajapati,  Matarigvan, 
made  for  his  creatures  {prajd),  what  ones  the  directions  and  the  quarters 
put  on  (vas)  — let  those  defenses  {vdrman)  be  abundant  ibahuld)  for  me. 

The  mss.  accent  vasate  [except  several  that  have  vasate^ ; our  emendation  to  vasdte 
is  unquestionably  called  for,  even  though  there  are  a few  cases  in  RV.  of  such  accent 
vasate  \_Gratn.  § 61 3 J.  The  comm,  etymologizes  mdtariqvan  as  antarikse  qvasiti 


xix.  20-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA.  928 

7/.  |_The  verse  is  properly  12+11:11  + 11;  for  d has  tristubh  cadence,  and  there  are 
three  possibilities  of  excising  a syllable  from  its  prior  half.J 

3.  What  [defense]  those  gods  fastened  on  themselves,  when  fighting 
for  overlordship,  what  defense  Indra  made  for  himself,  let  that  protect 
us  on  all  sides. 

Pada  b is  altogether  corrupt ; the  translation  implies  the  reading  adhirdjydya  yodJU- 
na/t,  which  differs  a little  from  the  emendation  in  our  text,  but  which  the  Pet.  Lex. 
assumes  under  ddhirdjya.  The  mss.  give  (^deva)  ' dhirdjayodhehinah,  which  the  pada- 
text  analyzes  into  {deva  .•)  ddhiordja  : ydh  : dhehi  ; nah  (SPP.  reports  his  pada-mss.  as 
giving  at  the  beginning  devd,  apparently  by  an  oversight,  as  devd  is  no  form  *).  The 
comm,  has  {devdk)  dyurdjayo  (implying  p.  dyuar-')  dehinah,  and  this  SPP.  accepts, 
despite  its  unsatisfactory  character  ; the  comm,  explains  dyurdjayas  as  divi  dyuloke  rdja- 
mdnds,  which  is  absurd,  and  adds  that,  since  the  wearing  of  armor  implies  a body  {deha), 
the  gods  were  embodied  {dehinas),  which  is  silly.  Tht  pada-mss.  (and  one  of  SPP's 
samhitd-mss.)  strangely  read  sarvdtas  at  the  end  instead  of  vigvdtasj  the  comm, 
and  both  editions  accept  the  latter ; |_and  since  W.  notes  nothing  to  the  contrary, 
his  D.  presumably  has  vi^vdtah\.  The  text,  with  b as  translated,  and  with  ca-kr-e  in  c 
Lmaking  ii+8:8  + 8J,  answers  excellently  to  the  definition  of  the  Anukr.  *(_\V. 
means,  I take  it,  no  form  which  is  usable  in  this  connection.  J 

4.  Defense  for  me  may  heaven-and-earth,  defense  may  day,  defense 
may  the  sun,  defense  for  me  may  all  the  gods  make ; let  not  the  affront- 
ress  {"i praticikd)  reach  me. 

Some  of  the  mss.  praticikd  accentless,  and  nearly  all  accent  krdnj  both  editions 
have  kran  and  -ka.  The  comm,  seems  to  read  agnis  instead  of  dhas  in  b,  and  vio  for 
ma  in  d.  The  comm,  paraphrases  pratlcikd  as  catrusend  'jhdtapratikuldhcand  {ka 
being  added  to  pratici  ajhdtdrthe")-,  the  [minor  J Pet.  Lex.  conjectures  ‘ discomfort  ’ 
{Ungetnach)',  the  translation  above  is  of  course  only  tentative.  To  be  compared  with 
the  verse  is  viii.  5.  18  above  ; found  also  in  A^S.  i.  2.  i,  which  has  our  a,  b (but  reading 
agnis  with  our  comm.),  and,  for  third  pada,  varma  7>ie  santu  iira^cikdh ; and  in 
Ap.  xiv.  26.  I,  with  agnis  in  b,  and,  for  c,  d,  vanna  me  brahmanaspatir  tnd  tnd  prdpad 
ato  bhayam. 

[Here  ends  the  second  amivdka,  with  11  hymns  and  72  verses.  If  we  counted 
hymn  1 6 as  of  3 verses,  there  would  be  73.  Some  mss.  sum  up  the  verses  as  72,  and 
thus  support  the  numeration  of  hymn  16  as  given  by  both  editions  (see  p.  923). J 

21.  The  meters. 

{Brahman.  — ekarcam.  chdndasam.  i-av.  z-p.  simni  brhati!\ 

[Prose. J [Not  found  in  Paipp.J  The  comm,  finds  the  verse  quoted  by  the  appella- 
tion chandogana  in  Naksatra  Kalpa  18.  — [The  Anukr.  says:  idam  Brahmd  chando- 
fiukrdntivijndndyd  'pa<;yat.  — The  meters  are  arranged,  according  to  the  number  of 
their  syllables,  in  an  arithmetical  progression  ascending  by  a difference  of  4.  In  VS. 
xxiii.  33,  all  these  and  kakiibh  are  mentioned.  J 

Translated:  Griffith,  ii.  279. 

I.  Gayatri,  iisnih,  anustubh,  brhatl,  pahkti,  tristubh-and-jagatl. 

The  mss.  are  at  variance  as  to  the  use  of  any  ^aw/a-sign  between  the  first  two 
words.  [The  metrical  definition  (18  syllables)  calls  for  the  resolution  gayatri  «J-.J 


929 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  22 


SPP’s  authorities  appear  all  (except  one  pada-ms.,  -ii)  to  read  at  the  end  jdgatyai; 
ours  vary  between  -tl,  -iye,  -tydi,  and  -iydu.  The  text  of  the  comm,  reads  pankti  (instead 
of  -/A),  and,  either  with  reason  or  on  account  of  his  usual  disregard  of  accent,  he  takes 
the  whole  verse  as  a single  compound  word  in  the  dative  case,  explaining  it  to  mean 
gayatryai  svdha,  usnihe  svahd,  etc.,  and  declaring  it  thus  to  contain  seven  mantras ; 
and  SPP.  thinks  this  to  be  “doubtless"  the  original  character  of  the  line;  it  would  be 
safer  to  say  “perhaps,”  or  “possibly,”  since  the  separate  accentuation,  the  nominative 
form  pankils,  and  the  division  by  the  Anukr.  into  two  padas  (in  the  /^^^/^^-mss.,  after 
anusiup)  all  speak  against  it.  The  mss.  accent  tristub  jdgatyai. 

22.  Homage  to  parts  of  the  Atharva-Veda. 

[Angiras.  — ekavin^ati.  mantroktadevatyam.  i.  sdmny  usnik  ; y,  ig.  frdjdpatyd  gdyatri ; 4,y, 

If,  77.  ddivi  jagati ; j,  12,  ij.  ddivi  tristubh  ; 2,  6,  14-16,  20.  ddivi  pankti  ; 8-10.  dsuri  jagati  ; 

18.  dsury  anustubh  (1-20.  l-av.)  ; 21.  4-p.  trisjubh.'\ 

[Verses  1-20,  prose.J  [Not  found  in  Paipp.J  The  comm,  quotes  from  Naksatra 
Kalpa,  17,  iS,  to  the  effect  that  this  hymn  and  the  following  (together  called  samdsd) 
are  to  be  used  in  the  great  appeasement-ceremony  called  dngirasi,  by  one  who  seeks 
success  as  practising  or  suffering  witchcraft.  [Cf.  introd.  to  next  hymn.J 

Translated:  Griffitli,  ii.  279;  vs.  21  also  by  Ludwig,  p.  219. 

1 . With  the  first  five  annvdkas  of  the  Ahgirasas,  hail ! 

It  is  very  strange  that  the  instrumental  case  is  used  here,  instead  of  the  dative,  which 
is  used  everywhere  else  through  this  hymn  and  the  next.  [Conversely,  note  the  use  of 
the  abl.-dat.  form  madbhyds,  below,  27.  2 c,  where  we  expect  the  instrumental,  as  in  the 
other  padas.  J • 

2.  To  the  sixth,  hail ! 

3.  To  the  seventh-and-eighth,  hail! 

4.  To  the  black  claws,  hail ! 

5.  To  the  green  ones,  hail ! 

Two  of  our  mss.  (O.D.)  accent  with  our  text  hdritebhyas j SPP.  reads  haritebhyas, 
with  (apparently)  all  his  authorities  and  nearly  all  of  ours. 

6.  To  the  petty  ones,  hail ! 

7.  To  them  of  the  parydyas,  hail  I 

8.  To  the  first  conchs,  hail ! 

9.  To  the  second  conchs,  hail  1 

10.  To  the  third  conchs,  hail ! 

In  9 and  lo,  SPP.  accents,  with  all  the  mss.,  dvitiyebhyas  and  trtiyibhyas ; we  have 
not  hesitated  to  make  the  necessary  emendations  to  -ttye-.  [The  false  accent  is  perhaps 
a blundering  assimilation  to  that  of  prathainebhyas : cf.  notes  to  vss.  13  and  14,  and 
especially  to  xviii.  3.  47 Two  of  W’s  later  collated  mss.,  D.L.,  have  rightly  -tiye-.\ 

11.  To  the  next  to  the  last  ones,  hail ! 

12.  To  the  last  ones,  hail ! 

13.  To  the  further  ones,  hail ! 

SPP.  again  follows  the  mss.  in  accenting  uttarebhyas;  [again  a blundering  assimila- 
tion to  the  accent  of  uttamebhyas,  vs.  1 2 J. 


XIX.  22- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


930 


14.  To  the  seers,  hail! 

Here  also  we  emended  the  accent  |_to  fsibhyas,  which  W’s  D.L.  indeed  givej;  but 
SPP.  has,  with  the  mss.,  rsibhyas.  |_For  the  rationale  of  the  blunder  (due  to  qistbhyas, 
vs.  15),  cf.  notes  to  vss.  10  and  13  and  note  to  xviii.  3.  47. J 

15.  To  the  peaked  ones  {Igikhin),  hail! 

Here  the  mss.  vary  between  qikhibhyas  and  cisibhyas. 

16.  To  gands,  hail ! 

17.  To  the  grczt  gands,  hail ! 

18.  To  all  the  ^^r««-knowing  (?.^)  Ahgirases,  hail! 

It  is  altogether  likely  that  vidagand  either  never  meant  anything  or  is  a corrupt  read- 
ing ; the  translation  is  given  merely  in  order  not  to  leave  the  word  untranslated. 

19.  To  the  two  thousands  severally,  hail ! 

20.  To  the  brdhman  (.?),  hail ! 

SPP.  reads  brahtndne,  and  mentions  no  disagreement  among  his  authorities;  all  but 
one  or  two  of  ours  have  the  same,  and  our  text  might  probably  have  been  better  left  to 
read  so ; but  the  accentuation  of  the  mss.  is  wholly  unauthoritative,  and  the  distinction 
here  also  of  no  manner  of  importance.  The  comm,  understands  brahtndne.  [^I  think 
brdhmane  is  to  be  preferred  for  the  reason  given  at  p.  932,  line  7.J  The  numbers  of 
syllables  in  the  verses  agree  throughout  with  those  demanded  by  the  definitions  of  the 
Anukr. 

It  is  a great  disappointment  to  find  that  the  designations  given  in  this  hymn  to  the 
various  parts  or  elements  of  the  Atharvan  text  are  just  as  much  a puzzle  to  the  com- 
mentator as  tliey  are  to  us,  so  that  he  does  not  even  venture  to  conjecture  a meaning  for 
them.  He  understands  the  authors  rather  than  the  mantras  to  be  meant  as  the  recipients 
of  the  homage.  His  whole  comment  follows : atra  vihqatikanciatmikdydm  asydth 
qdkhdydm  vidyamandnuvdkasuktaganaviqesadisamjharfipdih  qabdair  anuvakadidra 
star  a etannamana  rsayah  pratipadyante  : nilanakhadisfiktaviqesanam  prasiddhatvat 
tani  viqesato  na  pradarqitani : brahmane  svdhe  'ti  brahmaqabdena  vihqatikandatmaka- 
vedavdcakena  tasya  drasta  brahmakhya  rsih  pratipadyate : any  at  sarvath  nigadavyd- 
kkydtam.  It  sounds  like  a bad  joke  that  he  calls  nilanakha  etc.  ‘ familiarly  known.’ 
That  anuvdka  is  used  in  vs.  i in  the  same  sense  as  in  the  present  division  of  the  text 
seems  very  unlikely. 

21.  Heroisms  [were]  gathered  with  the  brdhman  as  chief ; the  brdhman 
as  chief  in  the  beginning  stretched  the  sky  ; the  Brahman  was  born  as  first 
of  creatures ; therefore  {tdna)  who  is  fit  to  contend  with  the  Brahman 

Or  (in  d)  ‘with  that  {tdnd)  Brahmdn.’  SPP’s  text  of  the  verse  agrees  with  ours 
save  that  he  accents  in  d brdhmand  with  the  mss.,  and  has  in  c prathamd  'td  (p.  -tndh  : 
titd,  though  the /a^/a-mss.  read  -tna  : utd);  the  text  of  the  comm,  has  -rno  'ta  here,  but 
-mo  'tha  in  the  verse  repeated  as  23.  30 ; the  emendation  in  our  text  to  -md  ha  is  plainly 
the  easiest  way  out  of  the  difficulty.  The  /art’a-mss.  divide  at  the  beginning,  with 
remarkable  absence  of  intelligence,  brdhma  : jyesthd,  or  jyestha  ; half  the  samhitd-m^s. 
also  accent  jyestha;  finally,  the  /aa'a-mss.,  with  incredible  folly,  divide  at  the  end 
spdrddhi ; turhkdh  / SPP.  holds  that  the  verse  must  have  originally  had  brahmdn 
throughout  (four  times),  and  gives  in  his  note  a text  of  it  in  that  form  (but  with  pra- 
thamd  'tha  in  c);  but  it  is  far  from  improbable  that  brdhman  was  used  in  the  first  half- 


931 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.\.  23 


verse  and  brahmdn  in  the  second,  as  in  our  text.  Indeed,  in  a corresponding  verse  in 
TB.  (ii.  4.  7'°),  brdhman  |_more  appropriately,  it  would  seem,  if  I am  right  in  supposing 
that  vss.  29  and  30  of  hymn  23  refer  to  the  Brahmaveda:  cf.  p.  932,  1.  3J  is  used 
every  time : brdhmajyestha  (its  commentar)-  takes  this  as  vocative)  viryd  sdmbhrtani 
brdhma  'gre  jydstham  dlvam  a taiana  : rtdsya  brdhma  prathamd  'td  ( ! its  comment 
paraphrases  by  simply  prathamdm)  jajne  tdna  'rhati  brdhmana  spdrdhituth  kdk. 
Our  comm,  gives  a second  explanation  of  brahmajyestha  as  = brahmana  jyesthena,  the 
case-ending  of  the  former  word  being  omitted,  as  well  as  the  in  part  of  that  of  the 
second ! 


23.  Homage  to  parts  of  the  Atharva-Veda. 

[Atbari’an. — trinfat.  mantroktadevatyam  uta  cdndramasam.  i.  dsuri  brhati ; 20,  2j,  27. 

ddivi  tripubh  ; 8,  10-12,  14-16-  prdjdpatyd  gdyatri ; 77,  ig,  21,  24,  2J,  2g.  ddivi pankti  ; g, 
/j,  18,  22,  26,  28.  ddivi  jagati ; {l-2g.  y-av.).] 

|_Verses  1-29,  prose. J ^Not  found  in  Paipp.J  The  application  of  the  hymn,  as 
defined  by  the  comm.,  was  given  with  the  one  preceding. 

As  in  the  case  of  the  preceding  hymn,  the  comm,  to  all  the  verses  is  given  together 
at  the  end.  Its  main  parts  are  given  below  under  the  separate  verses.  It  further 
declares  that  by  the  words  ekarca  to  daqarca  are  designated  the  rsis  named  Atharvan, 
and  by  those  from  ekadaqarca  to  vinqati  are  designated  the  arseyas  named  Atharvana ; 
and  it  quotes  as  authority  the  beginning  of  i.  1.5  of  the  Gopatha  Brahmana. 

|_\Vith  regard  to  this  hymn  in  general,  and  leaving  books  xix.  and  xx.  out  of  account 
in  the  statements  that  follow : in  the  first  place  it  is  clear  that  the  books  of  the  third 
grand  division  of  the  AV.,  books  xiii.-xviii.  (see  p.  708),  are  intended  by  verses  23-28 
respectively  (see  under  the  verses  below  and  see  the  introductions  to  the  several  books). J 
|_In  the  second  place  it  is  clear  that  the  hymns  of  the  books  (but  not  the  books  them- 
selves severally)  of  the  first  grand  division  of  the  AV^,  books  i.-vii.  (see  p.  388),  are 
intended  to  be  covered  by  verses  1-15  and  19  and  20  (between  19  and  20  we  miss  the 
dvyrcebhyah  which  the  commentator’s  text  has).  In  this  connection  it  is  significant 
that  vs.  I begins  with  homage  “ to  them  of  four  verses,”  which  is  the  norm  of  our  first 
book,  and  not  with  homage  “ to  them  of  one  verse  ” — see  the  first  table  on  p.  388. 
Moreover,  as  appears  from  the  table  on  p.  cxliv,  the  first  grand  division  contains  a hymn 
or  hymns  of  every  number  of  verses  from  4 verses  to  18  verses  (mostly  in  books  i.-v.)  and 
from  I verse  to  3 verses  (exclusively  in  books  vi.  and  vii.).  Again,  while  there  is  in  the 
first  grand  division  (and  only  there)  one  hymn  or  more  of  every  number  of  verses  from 
I verse  to  18  verses,  it  is  interesting  to  note  that  there  is,  in  the  whole  AV.  (books  i.- 
xviii.  or  even  i.-xix.),  not  one  hymn  of  19  verses,  nor  yet  one  of  20  verses  (cf.  p.  471 
top)  ; and  of  tliis  fact  account  seems  to  be  taken  in  so  far  as  the  form  of  our  verses  16 
and  17  differs  from  that  of  the  15  preceding.  J 

|_Thirdly,  the  books  of  the  second  grand  division  of  the  AV.  (books  viii.-xii.)  consist 
of  hymns  of  over  20  verses  (p.  471,  top).  There  is,  therefore,  in  all  our  present  hymn, 
no  special  reference  to  this  division,  unless  it  be  in  verse  18,  which  may  accordingly 
mean  ‘ To  the  division  {kandd)  of  great  {inahanf)  [hymns],  hail,’  and  refer  to  books 
viii.-xii.  It  is  not  impossible  that  a Hindu  might  use  kdnda  to  signify  a ‘division’ 
comprising  several  books  and  tantamount  to  one  of  our  so-called  “ grand  divisions  ” 
(see  my  note  to  vs.  18).  Against  my  view,  I might  well  object  that  dtrgha  would  be  a 
more  appropriate  adjective  than  tnahant  for  the  ‘ long  ’ individual  hymns  of  which  the 
division  consists ; but,  per  contra,  if  the  difference  between  mahadgiina  and  mahdguna 
be  a valid  parallel,  the  text  ought,  if  it  means  ‘great  book,’  to  read  mahakanddya.  A 


XIX.  2 3- 


book  XIX.  THE  ATHARVA-VEDA-SAICIHITA. 


932 


graver  objection  to  my  view,  perhaps,  is  the  position  of  vs.  18,  which,  if  I were  or  am 
right,  ought  to  come  between  verse  20  and  verse  23  .J 

|_Fourthly,  verses  29  and  30  doubtless  refer  to  this  Veda  as  a whole,  to  the  Brahma- 
veda,  or  to  the  incantations  (brdhmaii)  which  form  its  subject-matter.  After  writing 
this,  I note  that  Bloomfield  in  the  Grundriss,  p.  40,  note  7,  expresses  an  opinion  similar, 
but  much  less  specific.  If  I am  right,  bi'dhman  is  to  be  preferred  to  brahmdn  in  these 
two  verses,  as  also  in  vss.  20-21  of  the  preceding  hymn:  cf.  the  TB.  vs.  cited  under 
21.  21.  On  the  other  hand,  I ought  not  to  pass  in  silence  the  fact  that  the  Anukr.,  at 
the  beginning  of  its  treatment  of  book  xix.,  seems  to  call  book  xix.  the  brahmakanda. \ 

|_Finally,  therefore,  aside  from  verse  18,  just  discussed,  and  assuming  that  verses  16 
and  17  were  added  (in  genuine  Hindu  fashion)  merely  for  schematic  completeness,  we 
have  only  to  note  that  all  the  verses  of  the  hymn  are  reasonably  accounted  for,  save 
only  verses  21  and  22.  J (_Jg@“See  pages  cl,  clvii,  clix.J 

Translated:  Griffith,  ii.  280. 

1.  To  them  of  four  verses  of  the  Atharvanas,  hail ! 

2.  To  them  of  five  verses,  hail ! 

3.  To  them  of  six  verses,  hail ! 

All  the  sarkhiia-mss.  read  sadarc-,  and  two  of  SPP’s/a</a-mss.  sadd°rc- ; both  editions 
sadrc-,  with  the  comm,  and  three /a</a-mss.  The  Gop.Br.  has  sadarc-  in  i.  i.  5. 

4.  To  them  of  seven  verses,  hail ! 

5.  To  them  of  eight  verses,  hail ! 

6.  To  them  of  nine  verses,  hail ! 

7.  To  them  of  ten  verses,  hail ! 

8.  To  them  of  eleven  verses,  hail ! 

9.  To  them  of  twelve  verses,  hail ! 

10.  To  them  of  thirteen  verses,  hail! 

11.  To  them  of  fourteen  verses,  hail! 

12.  To  them  of  fifteen  verses,  hail ! 

13.  To  them  of  sixteen  verses,  hail ! 

14.  To  them  of  seventeen  verses,  hail! 

15.  To  them  of  eighteen  verses,  haU ! 

16.  Nineteen:  hail! 

17.  Twenty:  hail! 

In  these  two  verses,  some  of  the  mss.  read  -(^atl  sv- ; the  text  of  the  comm,  has  -^afyal, 
which  would  be  an  improvement;  and  two  of  SPP’s  reciters  give  the  same.  [_But  cf. 
p.  931.  IT  6,  end.J 

18.  To  the  great  book  (inahat-kandd),  hail! 

|_A11  of  W’s  and  of  SPP’s  mss.,  and  the  reciters  as  well,  give  mahat-,  not  mahd-\  but 
the  comm,  appears  to  read  mahd-,  and  to  say  that  it  means  the  ‘ entire  Veda  of  twenty 
books’:  mahdkdndaye  'ii  qabdena  vitK^aiikdndatmakakrtsnavedavdcina ; and  this 
seems  to  support  my  suggestion  that  a Hindu  might  use  kdnda  of  a group  of  kSttdas  ; 
cf.  H 5 of  introduction,  above.  Weber  suggested  at  Ind.  Stud.  iv.  433  that  mahatkanda 
might  mean  book  xx. ; but  in  a later  volume  (xviii.  154),  that  book  v.  might  be 
intended.J  pages  clvii-viii.J 


933 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  23 


19.  To  them  of  three  verses,  hail ! 

Between  this  verse  and  the  next,  the  commentator’s  text  inserts  diyrcebhyah  svaJta. 

20.  To  them  of  one  verse,  hail ! 

21.  To  the  petty  ones,  hail ! |_See  page  clviii  top.J 

This  is  a repetition  of  22.  6 above,  and  after  it  the  commentator’s  text  adds  22.  7. 

22.  To  them  of  a half-verse,  hail ! 

All  the  mss.,  and  the  comm.,  have  here  ekanrcibhyas  (p.eka^anrc-),  and  SPP.  follows 
them.  Our  ekadvyrc^bhyas  (misprinted  ekadvrc-)  was  meant  as  an  emendation,  but  is 
hardly  successful.  What  ekanrc-  should  mean  does  not  appear;  the  translation  simply 
follows  the  comm.,  for  lack  of  anything  better. 

23.  To  the  ruddy  ones  (rohita),  hail ! 

The  mss.  |_ except  W’s  O.D.,  which  have  rdh-\,  and  hence  also  SPP.,  accent  here 
rohit^bhyas.  The  comm,  remarks  that  in  this  and  the  following  verses  the  books 
intended  are  clear.  This,  of  course,  means  book  xiii.  |_which  is  designated  by  rohitdis 
at  Kau^.  99. 4J. 

24.  To  the  two  Suryas,  hail ! 

That  is,  to  the  two  parts  {anuvakas')  of  the  book  beginning  with  the  Surya-hymn  (xiv.). 

25.  To  the  two  Vratyas,  hail ! 

Again  the  two  anuvakas  of  the  \'ratya-book  (xv.).  (_Both  ed’s  read  vrdtyabhydm, 
with  all  the  authorities,  save  W’s  D.L.,  which  have  vratyd-.  The  minor  Pet.  Lex.,  vi. 
189,  notes  vrdtyd  as  an  adj.  to  vratya : hence,  rather,  ‘To  the  two  \_anuvdkas'\  about 
the  vratya,  hail ! ’ See  my  note,  p.  770,  ^ 3.J 

26.  To  the  two  of  Prajapati,  hail ! 

The  two  anuvdkas  of  book  xvi.  are  evidently  intended,  though  why  they  are  called 
prdjdpatya  is  difficult  to  say.  [_The  Major  Anukr.  calls  the  whole  book  prdjdpatya, 
as  noted  p.  792,^  4.J  The  Old  Anukr.  quoted  in  the  endings  says  at  the  end  of  xvi.  4 
prdjdpatya  ha  catuskah,  • 'J  saptakah  parah  : i.e.  ‘ the  [first]  Vx7i]^p2d\-amcvdka 
has  four  hymns  |_or  parydyas  \\  the  \_parydya~\  next  after  [2  and  3 : i.e.  parydya  4]  is 
one  of  seven  verses.’  [For  the  probable  relative  position  and  the  significance  of  these 
extracts,  see  p.  792  S)-793-J 

27.  To  the  visdsain,  hail ! 

The  seventeenth  book  begins  with  the  word  visdsaJdm  j and  this  time  the  comm, 
takes  the  trouble  to  specify  that  “ the  seventeenth  kdnda  ” is  intended.  [_Cf.  p.  805,  ^ i.J 

28.  To  them  of  good  omen  (jnahgalikd),  hail ! 

This,  from  its  position,  ought  to  signify  book  xviii. ; the  comm,  says  nothing  about 
it ; his  text  reads  fndng-.  [_That  the  funeral  book  is  held  to  be  most  inauspicious  appears 
from  SPP’s  preface  to  his  ed.,  vol.  i.,  p.  4,  p.  5,  and  especially  p.  2.  To  call  the  book 
auspicious  is  a euphemism  such  as  is  familiar  in  the  case  of  the  dreadful  god  (]!iva.J 

One  of  our  mss.  (I.)  inserts  after  this  verse  five  others  which  do  not  appear  to  occur 
elsewhere,  as  SPP.  does  not  mention  them:  ndksatrakalpdya  svahd.  29.  vdUd/takal- 
pdya  svahd.  qdntikalpdya  svahd.  ^\ . angirasakalpdya  svahd.  samhitdvidhaye 


XIX.  2 3- 


book  XIX.  THE  ATHARVA-VEDA-SAlilHITA. 


934 


svahath.  33.  Our  29  then  follows,  in  the  form  tulibrahmdne  svaka,  and  our  30  as 
given  in  all  the  mss. : brdhmajyesthe  'ty  eka.  |_The  foregoing  are  the  readings  of  the 
Collation  Book  : apart  from  the  accents,  they  require  correction,  I suppose,  to  angirasa- 
and  sajhhitd-.\ 

29.  To  the  brahman,  hail ! 

See  above,  22.  20,  With  which  this  is  identical.  This  time,  two  of  our  mss.  [_and  three 
of  SPP’sJ  have  brdhmane;  the  others,  and  SPP’s  text,  read  brahmdtie.  |_As  to  the 
meaning,  see  introduction,  p.  932,  H 2.J 

30.  Heroisms  were  gathered  with  the  brahman  as  chief ; the  brahman 
as  chief  in  the  beginning  stretched  the  sky ; the  Brahman  was  born  as 
first  of  creatures  ; therefore  who  is  fit  to  contend  with  the  Brahman  >. 

This  is  a repetition  of  22.21  above;  the  commentator’s  text  apparently  gives  it  in 
full,  as  SPP.  notes  that  (doubtless  only  by  an  accident)  it  reads  this  time  in  c praihamo 
'iha. 


24.  For  prosperity:  with  a certain  garment. 

[Atharvan.  — astdu.  mantroktabahudevatyam  uta  brdhmanaspatyam.  dnu  stub  ham  : 4.-6,  8. 

tristubh  ; y-p-  drsi  gdyairi.'] 

The  hymn,  except  vs.  2,  is  found  also  in  Paipp.  xv.  The  comm,  points  out  that  it  is 
prescribed  by  Naksatra  Kalpa  17-18  to  be  used  in  a mahaqdnti  ceremony  called  tvastrl, 
on  occasion  of  the  loss  {ksaya)  of  a garment. 

Translated:  Ludwig,  p.  458  ; Griffith,  ii.  281. 

1.  With  what  [garment]  the  gods  caused  to  wrap  god  Savitar,  with 
that,  O Brahmanaspati,  do  ye  wrap  this  man  in  order  to  royalty. 

The  translation  implies  emendation  in  b of  ddharayasi  to  ddhapayan  j this,  obviously 
suggested  by  the  whole  sense  of  the  hymn  (and  proposed  in  the  Pet.  Lex.),  is  supported 
by  the  Ppp-  text,  which  reads  deva  'diyapayan.  The  comm,  reads  -dhdr-,  but  explains 
it  as  if  it  were  -dhap-  \ par itah  sarvata  acchadayan.  Many  of  the  mss.  have  adhdrayati, 
unaccented.  The  comm,  quotes  TS.  vi.  i.  !■♦,  to  the  effect  that  “this  same  garment 
belongs  to  all  the  gods,”  to  explain  why  the  verb  in  the  second  half-verse  is  plural. 

2.  Wrap  ye  this  man  [as]  Indra  in  order  to  life-time,  to  great  dominion, 
that  [it]  may  conduct  him  unto  old  age ; may  he  long  watch  over 
dominion. 

All  the  mss.,  both  here  and  in  the  next  verse,  read  at  end  of  c nayam,  which  SPP. 
therefore  accepts,  although  both  form  and  accent  are  indefensible ; the  comm,  has  both 
times  flay  a ; the  translation  implies  our  emendation  to  ndyat,  the  propriety  of  which 
can  hardly  be  questioned,  especially  as  it  is  supported  by  a corresponding  verse  three 
times  repeated,  with  variations,  in  HGS.  i.  4.  8 : pari  'mam  indra  brahmane  make 
qrotrdya  (or  rds/rdya,  or  pasdya)  dadhmasi : athdi  'nam  jarimd  naycj  jyok  qroire  (or 
rdstre,  or  pose)  ad/ii  jdgarat : of  these  three  forms,  the  first  is  intended  for  a Brahman, 
the  second  for  a Ksatriya,  tlie  third  for  a Vaigya : compare  our  next  verse.  The  comm., 
[in  2 a and  3 a,  appears  to  have  had  before  him  indramayuse  and  somamayuse,  what- 
ever his  accentuation  and  pada-ic\\.  may  have  been : this  he  understands  as  indra  md 


935 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


—XIX.  24 


"yuse  and  soma  ma  "yuse,  his  vocative  indra\  agreeing  with  HGS.  and  giving  an  easier 
and  better  text ; |_his  md  goes  easily  as  an  appositive  with  imdm,  but  the  following 
enam  is  quite  out  of  joint  with  itj. 

3.  Wrap  ye  this  man  [as]  Soma  in  order  to  life-time,  to  great  instruc- 
tion {^rotra),  that  [it]  may  conduct  him  unto  old  age ; may  he  long  watch 
over  instruction. 

It  is  perhaps  only  by  an  accident  that  vs.  2 is  omitted  in  Ppp. ; at  any  rate,  this 
verse  shows  what  would  have  been  read  for  verse  2 by  it : it  has  somam,  not  soma, 
in  a;*  and  naya,  with  the  comm.,  in  c;  further,  in  a it  gives  pare  'mam.  *[Strictly 
speaking,  it  has  somamdyuse,  with  a possibility  for  the  same  objectionable  division  as 
appears  under  vs.  2,  which  see.J 

4.  Wrap,  set  ye  him  for  us  with  splendor ; make  him  one  to  die  of  old 
age ; [make]  long  life-time ; Brihaspati  furnished  [pra-yam)  this  garment 
to  king  Soma  for  wrapping  himself. 

This  is  a repetition  of  ii.  13.  2,  above.  The  comm,  mentions  that  the  verse  has  been 
already  explained  where  it  first  occurred,  but  adds : “ the  sense,  however,  is  compendi- 
ously this,”  and  proceeds  to  give  the  same  exposition  over  again,  word  for  word  (unless, 
indeed,  the  editor  is  responsible  for  the  repetition).  For  tlie  parallel  passages  etc.,  see 
the  note  to  ii.  13.  2. 

5.  Go  thou  safely  {sii)  unto  old  age;  wrap  thyself  in  the  garment; 
become  thou  protector  of  the  people  (?)  against  imprecation  ; and  live  thou 
a hundred  numerous  autumns  ; and  wrap  further  about  (iipa-sam-vyd)  thee 
abundance  of  wealth. 

|_The  verse  is  found  in  PGS.  (i.  4.  12),  HGS.  (i.  4. 2),  and  MP.  (ii.  2.  7).  In  a,  PGS. 
omits  stt,  while  HGS.MP.  have  jaram  gacchdsi ; in  b,  all  three  texts  read  krsitnam 
and  abhiqastipavd ; all  three  end  c with  suvarcds;  and  PGS.  has  for  d rayim  ca 
putrdn  anu  samvyayasva,  adding  dyusmati  'dam  paridhatsva  vdsa/t.J  In  b,  the  trans- 
lation follows  Ppp.  [and  the  three  texts  justcitedj  in  reading  krstlnam  ‘people’  instead 
of  the  absurd  grstinam  ‘ heifers,’  which  is  given  by  all  the  mss.  and  the  comm.,  both  here 
and  in  the  nearly  accordant  verse  ii.  13.  3 : see  note  to  ii.  13.  3 Land  cf.  Roth,  ZD  MG. 
xlviii.  iioj.  The  comm,  is  driven  by  the  reading  grs-  into  taking  abhiqasti-  from  qas 
‘ cut  ’ : abhito  vi^asana/h  hihsd.  LOur  abhiqastipa  u,  at  the  end  of  b in  vss.  5 and  6, 
would  seem,  in  view  of  the  -pavd  of  the  other  texts,  to  be  a faulty  assimilation  to  the 
end  of  d in  vs.  pdridhdtava  u,  such  as  may  be  found  elsewhere.  J 

6.  Thou  hast  wrapped  thyself  in  this  garment  in  order  to  well-being ; 
thou  hast  become  protector  of  thine  allies  (?)  against  imprecation;  and 
live  thou  a hundred  numerous  autumns  ; living,  pleasant  {earn),  thou  shalt 
share  out  good  things. 

The  translation  implies  in  b dbhur  dpinam  Lsee  below  J,  or  else  an  analysis  of  the 
ms.  reading  vdplnam  Lmisprinted  vap-  in  foot-note  of  Berlin  ed.J  into  and  dpinam 
(the/«</a-mss.  have  dbhiih  ; vdplnam').  The  va^andm  of  our  text*  is  a conjecture  pro- 
voked by  the  grstinam  of  vs.  5 ; as  that  is  got  rid  of,  this  naturally  falls  away  also. 
The  comm,  has  again  grstlndm,  and  this  time  interprets  abhiqasti-  as  a fear  on  the  part 
of  the  ‘ heifers  ’ of  losing  their  skins  {tvagdddjiabhlti  Lcf.  note  to  ii.  13.  3J)  ! The  Ppp. 


XIX.  24- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


936 


text  appears  to  give  us  no  variants.  The  HGS.  has  a corresponding  verse  (in  i.  4.  3), 
reading  in  a,  b adhi  dhah  |_one  ms.  correctly  ‘dhiihah\ svastaye  'bhiir  apinam]  abhiqasti- 
pdva:  and,  for  d,  vasuni  cayyo  vi  bhajd  sa  jlvanj  the  variant  to  carus,  taken  in  con- 
nection with  the  small  appropriateness  of  earns,  makes  its  genuineness  suspicious. 
[MP.,  at  ii.2.8,  also  has  dplnam  j and  it  agrees  otherwise  with  HGS.,  save  that  it  has 
dhd  for  dhdh,  edryo  for  cdyyo,  and  vi  bhajdsi  (agreeing  with  AV.).  Kirste,  in  his  note 
to  HGS.,  p.  8,  mentions  as  further  variants  cdyo  and  edrye.  MB.,  at  i.  1.6,  has  c,  end- 
ing with  suvareds,  and  d,  reading  edrye. \ * [Misprinted  va^dnam.]  cor- 
rectly dpindm.^  [See  page  xxxvi,  note.J 

7.  We,  companions,  call  to  aid  Indra  the  very  mighty  at  every  conjunc- 
ture, in  every  contest  ( } vdja). 

This  verse  is,  without  variant,  RV.  i.  30.7  ; also  found  in  SV.  (i.  163  ; ii.  93),  VS. 
(xi.  14),  TS.  (in  iv.  i.  2>),  MS.  (in  ii.  7.  2),  [_MP.  i.  6.  3J.  Sdkhdyas,  in  c,  which  might 
be  either  nominative  or  vocative,  the  comm,  prefers  to  take  as  nominative.  * 

8.  Of  golden  color,  unaging,  of  excellent  heroes,  having  old  age  as 
death,  do  thou  enter  into  union  (sam-vi^  with  progeny ; this  Agni  says, 
and  this  Soma  says,  this  Brihaspati,  Savitar,  Indra. 

The  second  half-verse  we  had  above  as  viii.  5.  5 a,  b [which  see  ; and  pada  c occurred 
at  xvi.  9.  2 J ; the  comm,  does  not  notice  the  repetition.  He  explains  sam  vi(a  as  used 
in  the  sense  of  nirviqa  ‘ enjoy  ’ ; or  else,  he  says,  of  praviqa  = svagrham  adhitistha. 
Ppp.  reads  in  a ajayas  suv-. 

25.  To  a horse. 

\Gopatha.  — ekarcam.  vdjidevatyam.  dnustubham."] 

The  verse  is  not  found  in  Paipp.  The  comm,  finds  it  quoted  in  Naks.  K.  17-18,  in  a 
mahdqdnti  ceremony  called  gdndharvi,  on  occasion  of  the  loss  (^ksaya)  of  a horse. 

Translated:  Griffith,  ii.  282. 

I.  I harness  {yuj)  thee  with  the  mind  of  one  that  is  unwearied  and  that 
is  first ; be  thou  an  up-carrier  uphill ; having  carried  up,  then  run  thou  back. 

The  real  sense  of  the  hymn  is  very  obscure ; neither  the  viniyoga  nor  the  comm, 
casts  any  light  upon  it.  [SPP.  regards  the  comm,  as  taking  utkulat?tudvaho  as  one 
word ; J the  comm,  reads  bhavas  for  bhava : and  he  explains  the  phrase  simply  by 
atidrpto  bhava.  Instead  of  udtihya,  the  comm,  has  duhiya  (^  = ^atrujayalaksandni 
phaldiii  labheyd).  SPP.  accents  utkulam,  with  all  the  mss.  ; our  alteration  to  utkulam 
is  not  sufficiently  motived;  the  minor  Pet.  Lex.  has  utkuldm,  which  is  more  in  accord- 
ance with  general  analogies.  Fully  half  the  mss.  accent  liduhya.  In  our  text,  bhdva 
(in  c)  is  a misprint  for  bhava  (an  accent-mark  fallen  out). 

26.  For  long  life  etc. : with  something  golden. 

\^Atharvan.  — caturream.  dgneyam  ; hdiranyam.  trdistnbham  : y.  anustubh  ; 4.  pathydpankti.'] 

Of  this  hymn  only  vs.  4 is  found  in  Paipp.  (in  xx.).  The  comm,  finds  it  used  in 
Naks.  K.  17,  19,  in  a mahdqdnti  ceremony  called  dgneyl,  on  occasion  of  danger  from 
fire,  with  the  insertion  of  a golden  earring;  further,  in  Pari^.  ii.  1,  in  a tuldpurusa 
ceremony. 

Translated:  Grill,  49,  192;  Griffith,  ii.  283  ; Bloomfield,  63,  668. 


937 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  26 


1.  The  gold  that,  born  out  of  the  fire,  immortal,  maintains  itself  over 
mortals  — whoso  knows  it,  he  verily  merits  {ar/i)  it;  one  that  dies  of  old 
age  becomes  he  who  wears  {bhr)  it. 

SPP.  accents  at  the  end  bihhdrti,  with  the  great  majority  of  the  mss.  (the  same  also 
in  2 d) ; our  preference  for  blbharti  was  because  only  this  accent  is  found  elsewhere  in 
AV.  Most  of  the  mss.  accent  hiad  in  c.  The  masculine  enam  in  c is  surprising,  as  no 
hint  of  anything  masculine  is  met  with  elsewhere  in  the  hymn ; the  comm,  explains  it 
as  anvadistam  htranyarupam  padartham.  In  a corresponding  verse  (6)  found  in  a 
khila  of  the  RV.  (to  x.  128)  is  read  instead  enad  (one  ms.  vedam),  which  is  more  likely 
to  be  the  true  text.  The  same  has  in  b jajtie  for  dadhre.  The  Anukr.  takes  no  notice 
of  the  redundant  syllable  in  c. 

2.  The  gold,  of  beauteous  color  by  the  sun,  that  men  {mdnn)  of  old 
with  their  progeny  sought  — that,  shining  (candrd),  shall  unite  thee  with 
splendor;  of  long  life  becomes  he  who  wears  it. 

Very  nearly  all  the  mss.  read  isird  at  end  of  b ; but  both  editions,  and  the  comm., 
give  isird.  The  majority  of  mss.  also  accent  pfirve.  SPP.  reads  at  end  of  c srjati, 
with  all  the  authorities  (save  his  P.,  which  has  srjati)  * ; both  sense  and  meter  so  plainly 
call  for  srjati  that  we  adopted  it  as  an  emendation  in  our  text ; the  comm,  reads 
srjatu.  As  to  bibharti  at  the  end,  see  note  to  vs.  i.  •^W's  P.M.  have  srjasvd 

3.  For  life-time  thee,  for  splendor  thee,  and  for  force  and  for  strength 
— that  with  brilliancy  of  gold  thou  mayest  shine  out  among  the  people. 

The  comm,  reads  in  c hiranyam  tej-.  The  comm,  supplies  in  a,  b sath  srjatu  to  each 
noun,  as  if  they  were  in  the  instrumental  case,  which  is  plainly  wrong.  Probably  the 
‘ thee  ’ of  the  first  line  is  different  from  the  ‘ thou  ’ of  the  second,  being  addressed  to 
the  article  of  gold  itself. 

[_The  comm,  (as  noted)  and  the  text  of  the  comm,  have  hiranyam  tejasd;  but  all 
the  other  authorities  are  agreed  as  to  the  accentuation  hiranyatejasd ; which,  however, 
is  inherently  improbable  {Gram.  § 1267  b),  if,  with  the  pada-ttxX.,  we  take  the  com- 
bination as  one  compound  word.  Both  mss.  and  comm,  and  accent  all  point  the  other 
way,  and  we  have  doubdess  to  assume  as  /a^fiz-reading  hiranya  : tejasd,  as  two  words,  of 
which  the  first  is  vocative ; and,  but  for  our  blundering  pada-kara,  this  is  just  what  our 
jaw/zf/a-reading  would  naturally  be  taken  to  mean.  The  comm,  understands  ‘thee’  as 
referring  to  the  man  who  wears  the  gold  amulet ; but  the  whole  verse  gains  in  concinnity, 
if  we  refer  ‘ thee  ’ (with  W.)  to  the  amulet  itself,  and  supply  with  the  first  half  the  verb 
badhnami  (as  at  i.  35.  i c ; iv.  lo.  7 c;  xix.  46.  i c,  d),  and  take  the  second  half  also  as 
addressed  to  the  amulet.  J 

4.  What  king  Varuna  knows,  [what]  divine  Brihaspati  knows,  what 
Indra  the  Vritra-slayer  knows,  — may  that  be  for  thee  life-giving,  may  that 
be  for  thee  splendor-giving. 

Next  after  the  verse  already  quoted  (under  vs.  i)  from  the  RV.  occurs  another 

corresponding  to  this,  but  having  for  \i  yad  u devi  sarasvatz,  and  for  d tan  me  varcasa 
ayuse,  and  lacking  a fifth  pada.  Ppp.  has  in  \3yad  u divo  brh-,  puts  vzzz/ before  indras 
in  c,  and  has  for  d,  and  for  end  of  the  verse,  tac  cittam  cittam  arhatiam. 

|_Here  ends  the  third  anuvdka,  with  6 hymns  and  65  verses.  J 


XIX.  2 7- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


938 


27.  For  protection  etc. : with  a triple  amulet. 

[Bhrgvangiras. — pancada^akam.  trivrddevatyam  tiia  cdndramasam.  dnustubham  : p,  g.  tri- 
stubh;  yo.  L?  see  under  the  verse  J ; ii.  drey  usnih  ; 12.  drey  anustubh  ; ij.  sdmni 

tristubh  (ii-ij.  y^-ar/.).] 

Found  (except  verses  12  and  13)  also  in  Paipp.  x.  The  comm,  quotes  from  the 
Naks.  K.  (17,  19)  its  use,  in  a inahaqanti  called  prajdpatyd,  by  one  desiring  progeny 
and  cattle,  and  in  case  of  the  loss  of  progeny,  with  the  binding  on  of  an  amulet  made  of 
three  metals,  gold  and  silver  and  copper. 

Translated:  Griffith,  ii.  283. 

1 . Let  the  bull  {rsabhd)  protect  thee  with  the  kine ; let  the  virile  one 
(vrsan)  protect  thee  with  the  vigorous  ones  {vdjUi) ; let  Vayu  protect 
thee  with  brahman  ; let  Indra  protect  thee  with  Indra’s  powers  (?  indriyd). 

The  comm,  reads  in  a vrsabhas*  In  b,  he  naturally  understands  horses  as  intended, 
and  connects  vdjin  with  the  root  vij  (ydjibhir  vejanavadbhih  qighragatibhir  aqvaih). 
Of  brdhman  he  gives  three  different  and  equally  worthless  explanations.  To  indriya 
he  says  indriyany  atre  ' ndrasrstatii  'ndrajustani  va,  which  gives  us  no  help.  *|_But 
the  text  of  the  comm,  paiv  rsabhas.\ 

2.  Let  Soma  protect  thee  with  the  herbs ; let  the  sun  protect  with  the 
asterisms ; [let]  the  moon,  Vritra-slayer,  [protect]  [theej  from  the  months  ; 
let  the  wind  defend  with  breath. 

All  the  mss.  without  exception  read  in  c tnadbhyds,  instead  of  the  madbhis  which  we 
should  have  expected,  and  which  the  comm.  has.  It  seems  like  a blundering  confusion 
of  the  two  cases  (the  reverse  of  that  in  22.  i,  above).  The  comm,  makes  naksatra  here 
refer  to  the  planets,  most  unnecessarily ; he  reads  in  d raksati,  but  glosses  it  with 
raksatu. 

3.  They  call  the  heavens  (div)  three,  the  earths  three,  the  atmospheres 
three,  the  oceans  four,  the  song  of  praise  (stoma)  triple,  the  waters  triple : 
let  these  triple  ones  defend  thee  with  the  triple  ones. 

In  Ppp.,  b and  c have  apparently  dropped  out,  and  d is  made  to  end  w'ith  trivrtas 
trivrttibhih.  The  mss.  vary  between  trivfta  (which  both  editions  read),  trivrtas,  and 
trivfiat;  the  translation  implies  trivrtas,  which  the  comm,  has,  and  which  is  pretty 
evidently  the  intent  of  the  verse  ; |_cf.  vs.  9 d,  below  J.  The  mss.  to  a great  extent  read 
trv-  instead  of  triv-,  as  in  other  like  cases.  In  a in  our  text,  emend  to  tisrdh.  We  need 
to  combine  trivrtd  'pa  a-  in  c to  make  a good  tristubh.  [^1  doubt  if  it  is  a tristubh. 
To  reckon  trini  to  pada  a is  very  harsh.  I suspect  we  have  to  pronounce in  a, 
and  to  read  and  pronounce  triny  antdriksa  in  b.  Thus  the  verse  scans  as  8 + 1 1 : 
II  + ii.J 

4.  The  three  firmaments  (ndkd),  the  three  oceans,  the  three  bright 
ones  (bradhnd),  the  three  at  the  summit  (t  vaistapd),  the  three  Mata- 
ri^vans,  the  three  suns,  do  I arrange  (k/p)  as  thy  guardians. 

Nearly  all  the  mss.  read  in  a nakahs,  and  a part  also  bradhndhs.*  The  comm,  h.-is 
badhnan,  and  [some  of  J our  mss.  also  badh-,  although  SPP.  strangely  appears  to  find  no 
badh-  among  his  authorities.  The  y><rr/<2-mss.  give  nakam  and  ^some  of  themj  bradhndn. 


939 


TRANSLATION  AND  NOTES. 


BOOK  XIX. 


-XIX.  27 


Some  mss.  accent  matdriq-  in  c,  and  read  goptrin  in  d.  All  these  are  of  the  superficial 
variety  of  discordant  readings  which  swarm  in  this  book,  and  have  no  real  importance. 
The  comm,  explains  his  badhnan  thus  : trin  badhuan  badhnah  sarvasya  batidha  adhara- 
bhuta  dditya/i,  in  which  he  shows  himself  equal  to  the  occasion  after  precisely  his  own 
fashion.  The  Anukr.  takes  no  notice  of  the  metrical  irregularity  (74-7:9+7  = 30). 
|_Roth  notes  expressly  that  Ppp.  reads  vaistapan.\  *|_Cf.  note  to  13.8  above,  and  to 
28.  2 ; also  Muller’s  ist  quarto  ed.  of  RV.,  vol.  i.,  preface,  p.  xii;  and  Pischel,  Gram, 
der  Prakrit-sprachen,  § 83. J 

5.  With  ghee  do  I sprinkle  thee  all  over,  O Agni,  increasing  thee  with 
sacrificial  butter ; of  fire,  of  moon,  of  sun,  let  not  the  wily  ones  damage 
the  breath. 

The  comm,  takes  the  liberty  of  filling  out  c,  d so  as  to  mean  “by  the  favor  of  the  fire 
etc.  . . . thy  breath,  O man  that  wearest  the  threefold  amulet.”  Some  of  SPP’s  mss. 
read  in  a ukhyami  and  uksyami. 

6.  Let  not  the  wily  ones  damage  your  breath,  nor  your  expiration  nor 
flame  0 haras)  \ shining,  all-possessing,  run  ye,  O gods,  with  what  is  of 
the  gods. 

The  translation  implies  emendation  of  devas  in  d to  divas ; the  comm,  understands 
divas,  but  doubtless  only  by  his  customary  disregard  of  the  accent.  He  understands 
vas  in  a LalternativelyJ  as  plur.  majest.  of  the  king  on  whom  the  amulet  is  bound, 
and  haras  in  b as  qatrubaldpaharakam  tejas.  To  daivyena  in  d he  supplies  rathaduia 
sadhanena  vegena  va.  We  are  tempted  to  emend  at  the  end  to  daivyena  "dhavata ; 
Ppp.  reads  mavata  for  dhavata. 

7.  One  unites  Agni  with  breath ; the  wind  is  combined  with  breath  ; 
with  breath  the  gods  generated  the  sun  that  faces  all  ways.  l_Seep.xxxvi,  n.J 

All  the  mss.  (save  one  of  SPP’s,  which  has  -jail)  read  srjati  in  a,  and,  as  the  meter 
favors  it,  it  might  better  stand  (our  text  emended  to  -anti).  Ppp.  gives  for  a praiiend 
'gnifii  sam  dadhata,  and  |_reads  andj  combines  at  the  end  \jurya7h \ deva  'janayan. 

8.  Live  thou  with  the  life-time  of  the  life-time-makers  ; live  as  one 
long-lived;  do  not  die;  live  with  the  breath  of  the  soulful  (atmanvdnt)  \ 
do  not  come  under  the  control  of  death. 

Nearly  all  the  mss.  read  in  a ayuhkrtant,  and  SPP.  follows  them,  although  the  comm, 
gives  -usk-.  Inc,  both  the  editions  emend  to  atmanvdtam,  all  the  mss.  having  atntat- 
vdtam  atma^tvdtdtn  !)\  the  comm,  appears  to  imply  -nvatdfn  in  his  explanation, 
though  (according  to  SPP.)  his  text  also  has  -tvaiani.  Nearly  all  |_SPP’s  authoritiesj 
accent  after  it  jtvd j both  editions  read  jlva,  |_SPP.J  on  very  slender  authority.  Our 
lipa  gas  in  d is  an  emendation,  for  the  lid  agas  of  the  mss.,  SPP.,  and  the  comm. ; the 
change  was  demanded  by  the  requirements  both  of  grammar  and  of  the  sense ; and 
Ppp.  supports  it,  reading  upa  ga  v-. 

9.  The  treasured  {ni-dha)  treasure  of  the  gods  that  Indra  discovered 
by  roads  that  the  gods  travel  — the  gold  did  the  waters  guard  with  triple 
ones  ; let  those  triple  ones  defend  thee  with  the  triple  ones. 


XIX.  27- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


940 


The  last  pada  is  a repetition  of  3 d,  and  has  the  same  readings  as  there  in  mss.,*  edi- 
tions, and  comm.  Instead  of  hidro  ‘nv-  in  a,  b the  mss.  give  indra  'nv-  (p.  indra  : anu-) ; 
but  this  time  SPP.  also,  as  well  as  we,  emends  to  the  former  reading,  which  is  that  of 
the  comm.  \_Nidhim  deva/tath  nihitam  ydm  indr  ah  would  be  good  rhythm.  J *|_Or 
nearly  so : but  trivftd  of  3 is  here  trvdtd.\ 

10.  Thirty-three  deities  and  three  heroisms  guarded  [it]  within  the 
waters,  holding  [it]  dear ; what  gold  there  is  upon  this  shining  one 
(>ca?idrd),  therewith  shall  this  man  do  heroisms. 

All  the  mss.  read  in  b priyaya7nand  priyaya  ; 7nana  !')\  but  here  again  SPP.  has 
the  courage  to  follow  us  in  emending  to  priyayd77id7ids  (p.  prtyaoydmd/idk),  since  the 
comm,  so  understands  it ; it  is  only  a question  whether  in  pada-itxt  -77td7id  should  not 
rather  be  read,  as  agreeing  with  the  nearer  of  the  two  nouns;  the  comm,  takes  it  as 
fern,  (^priyam  ivd  "cara7ityah).  The  Anukr.  is  curiously  confused  here ; after  correctly 
defining  the  verse  devd7id7h  7iihita7h  nidhi77i  as  a tristubh,  it  proceeds  to  define  apo 
hiranya7h  jttgupuh  as  a jagati,  and’  takes  no  note  of  irayastrihqad  devatah  as  a pra- 
tika.  Probably  there  is  a quid  pro  quo  here,  by  a slip  of  memory' ; but  one  does  not 
see  how  this  highly  irregular*  verse  (134-11:104-11=  45)  should  be  called  simply  a 
jagatl.  [With  a,  cf.  37.  i c,  below. J *|_Possibly  we  have  to  substitute  the  older  gram- 
matical equivalent  in  a,  tri  ca  virya  (cf.  3 b)  ; a 'sti  before  ddhi  would  mend  c.J 

11.  Ye,  O gods,  that  are  eleven  in  the  sky,  do  ye,  O gods,  enjoy  this 
oblation. 

12.  Ye,  O gods,  that  are  eleven  in  the  atmosphere,  do  ye,  O gods, 
enjoy  this  oblation. 

13.  Ye,  O gods,  that  are  eleven  on  the  earth,  do  ye,  O gods,  enjoy  this 
oblation. 

With  these  three  verses  corresponds  RV.  1.  139.  11:9'/  devaso  divy  ekdda(^a  sthd 
prtkivya77i  ddhy  ekadaqa  sthd  : apstiksito  77iahi7idi  'kadaqa  sthd  to  devaso  yajhd7n 
i77id77t  jusadhva77i  J VS.  vii.  19  precisely  agrees  with  this;  MS.  (in  i.  3.  13)  reads  devas 
in  a;  TS.  (in  i.  4.  10)  reads  devas  in  both  a and  d [and  apsusddo  in  cj.  The  comm’s 
text  inserts  in  vs.  1 1 divyas  after  devas. 

14.  Freedom  from  rivals  in  front,  behind  us  [is]  fearlessness  tnade ; 
Savitar  [protect]  me  on  the  south,  the  lord  of  Cachl  me  on  the  north. 

15.  From  the  sky  let  the  Adityas  defend  me,  from  the  earth  let  the 
fires  defend ; let  Indra-and-Agni  defend  me  in  front ; let  the  Alvins  yield 
refuge  round  about ; crosswise  let  the  inviolable  [cow],  let  Jatavedas, 
defend  [me] ; let  the  being-makers  be  my  defense  on  all  sides. 

These  two  verses  are  a repetition  of  16.  i,  2 above,  and  in  our  mss.,  as  usual,  are 
read  simply  thus  : asapatnd7n  purdstad  iti  dvi.  The  Anukr.  does  not  repeat  its  defini- 
tion of  their  meter  ; inasmuch  as  it  reckons  the  hymn  as  of  fifteen  verses,  it  plainly  takes 
the  addition  here  as  of  two  verses  only ; the  comm.,  however,  again  counts  three,  making 
of  [our  1 5 a,  bj  a separate  verse*  ; [cf.  notes  to  16.  2J.  In  general,  the  comm,  does  not 
comment  for  the  second  time  a repeated  passage ; here,  however,  he  gives  a full  expla- 
nation, as  if  it  were  the  first  appearance  of  the  verses;  and  in  14  b (perhaps  merely  by 
an  oversight?)  he  reads  77ie  instead  of  7ias.  *[The  comm,  in  fact  takes  our  vss.  11-13 


941 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  28 


as  one  vs.,  his  1 1 ; our  14  as  his  12  ; our  15  ab  as  his  13  ; and  our  15  c-f  as  his  14. 
Or,  he  says,  we  may  take  our  14  with  15  ab  as  one  mantra.  He  reads  agnis  again  in 
our  e as  in  16.  2 e.  J 

28.  For  various  blessings:  with  an  amulet  of  darbhd. 

[Brahman  (sapatnaksayakdmah). — da^akam.  mantroktadarbhamanidevatyam.  dnustubkam.'\ 

The  hymn  is  found  also  in  Paipp.  xiii.,  with  very  few  variants.  The  comm,  finds  it 
|_or  rather  the  whole  triad  of  hymns,  28,  29,  30J  used  by  the  Naks.  K.  |_I7,  19J  in  a 
7naha^dnti  ceremony  called  aindri,  with  binding  on  of  a darbha  amulet,  by  one  desiring 
victory  and  the  like. 

Translated:  Griffith,  ii.  285. 

1.  I bind  for  thee  this  amulet,  in  order  to  long  life,  to  brilliancy  — the 
darbha,  damager  of  rivals,  burner  {tdpana)  of  the  heart  of  the  hater. 

Nearly  all  the  mss.  accent  ddrbham.  Ppp.  reads  in  b varcase,  and  in  c -jambhana. 

2.  Burner  of  the  heart  of  the  hater,  causing  to  burn  the  mind  of  foes, 
do  thou,  O darbha,  burn  together  like  heat  {gharmd)  against  all  the 
evil-hearted. 

The  mss.,  and  hence  SPP.,  read  for  a dvisatds  tapdyan  hrddh,  as  if  hrdds  could  be 
an  accus.  sing. ; and  the  comm,  has  the  same,  and  glosses  hrdas  with  hrdayam.  LBy 
some  oversight,  SPP.  says  on  p.  384,  note  3,  that  the  text  of  the  comm,  reads  sarvaiis 
tvatii ; and  on  p.  385,  note  i,  “ Sayana’s  text  too  has  sarvatiiT \ The  comm,  explains 
as  if  the  |_questionableJ  word  were  simply  sarvam,  ‘ the  evil-hearted  one’s  everything.’ 
In  d,  the  mss.  and  SPP.  read  ivd  'bhint  sathtapdyan  (one  of  ours  abhit,  another  abhditt  : 
mere  accidental  variations),  the  pada-i^xt.  presenting  abhin  : santa  ; the  comm,  has  the 
same,  and  explains  thus : abhin  abhaydn  samtdpayan  bhinddhi  \Jti  sambandhah  : con- 
necting the  phrase  with  the  bhinddhi  of  vss.  3,  4,  5J.  Our  abhisd?htapaya  is  heroic 
surgery,  but  very  plausible;  abhi't  s-  (i.e.  abhi : it : s-')  would  save  a little  more  of  the 
original,  and  it  is  elsewhere  added  to  reinforce  abhi:  cf.  viii.  4.  21  ; xi.  1.6;  Ppp.  has 
very  nearly  this  reading,  namely,  'vd  'bhi't  saihtdpayam.  The  comm,  glosses 

gharntas  first  with  adityas,  then  (on  authority  of  TA.  v.  i.  5)  with  pravargyas.  The 
Anukr.  takes  no  notice  of  the  redundancies  caused  in  2 d and  3 a and  d and  4 c if  iva 
is  not  abbreviated  to  'va ; in  at  least  two  of  the  cases,  2 d and  3 d,  Ppp-  combines  to 
suit  the  meter,  gharme  'va,  indrdi  'va.  |_The  first  pada  is  wanting  in  Ppp. J 

3.  Burning  against  [them]  like  heat,  O darbhd,  burning  clown  the 
haters,  O amulet,  split  thou  our  rivals  to  the  heart,  like  Indra  breaking 
apart  Vala. 

The  translation  implies  emendation  in  d to  valdm,  as  made  in  our  edition;  SPP. 
follows  the  mss.  and  comm,  in  accepting  baldnt,  in  spite  of  its  false  accent.  Nearly  all 
the  mss.  read  virujdm  (p.  vi°rujdtii),  but  the  comm,  -jan,  which,  of  course,  is  alone 
admissible;  SPP.  very  strangely  compromises  by  reading  virujd7h  in  sa/hhitd,  but 
vi'^rujd7t  in  pada!  In  c,  SPP.  gives,  with  |_five  of  his  authorities  J,  -ddh  sapdt7id7id77t 
bhinddhi ; even  the  pada-vc&s.  vary  between  saopdtnd7i  ; a : bh-  and  saopdtnd7td/n  : bh-  ; 
the  comm,  has  -7id7id77t,  and  so  has  Ppp. ; the  translation  above  implies  -«««  a,*  in  spite 
of  the  separation  of  a from  hrdds.  [_Ppp.  gives  indrdi  'va  in  d,  as  noted  under  vs.  2.J 


xix.  28- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


942 


* [_This  reading  is  given  by  eight  of  SPP’s  mss.  and  one  of  W’s.  In  sapdtnanam  we 
may  have  a case  of  faulty  assimilation  from  4 a:  SPP’s  Dc.,  which  is  usually  carefully 
corrected,  here  carries  the  blunder  half  way  prima  manu,  giving  sapdttidnam  (accents  ! so 
perhaps  also  W’s  O.D.L.),  and  completes  it  secunda  manu,  giving  sapdtnanam. \ 

4.  Split,  O darbhd,  the  heart  of  our  rivals,  of  our  haters,  O amulet ; 
make  their  head  fly  apart,  as  the  rising  [sun]  does  the  skin  of  the  earth. 

The  comm,  reads  and  explains  ni  pdtaya  in  d (though  the  ms.  gives  vi  /-).  The 
obscure  and  perhaps  corrupt  third  pada  is  thus  explained : udyatin  urdhvam  gacchan 
bhujadipradeqatn  adhitisthan  tvam  bhfunyds  tvacam  [ival  irnagulmausadhyady- 
adhisthatiabhutam  yathd  iaksanena  nipdtayati  grhddinirtnanartha7h  lake. 

5.  Split,  O darbhd,  my  rivals;  split  those  that  fight  against  me;  split 
all  my  enemies  (durhdrd)\  split  my  haters,  O amulet. 

In  the  following  fourteen  verses,  of  this  hymn  and  the  one  that  follows  it,  only  the 
verb  in  each  pada  is  changed.  In  c,  Ppp.  blunderingly  reads  chitidhi,  anticipating  the 
next  verse. 

6.  Sever,  O darbhd,  my  rivals  ; sever  those  etc.  etc. 

7.  Hew  down  {vragc),  O darbhd,  my  rivals ; hew  down  those  etc.  etc. 

8.  Cut,  O darbhd,  my  rivals ; cut  those  etc.  etc. 

In  verses  6,  8,  9,  10  of  this  hymn,  also  in  29.  2 below,  a part  of  the  mss.  read  durhar- 
dan  instead  of  -das  in  c ; and  SPP.  strangely  follows  them  in  28.  6,  8. 

9.  Carve  (.^),  O darbhd,  my  rivals  ; carve  those  etc.  etc. 

The  Pet.  Lex.  (under  root//j)  proposes  to  emend  in  this  verse to  pinsd.  As, 
however,  we  have  root  pis  below  in  29.6,  there  seems  to  be  no  sufficient  reason  for  sub- 
stituting it  here.  One  of  SPP’s  mss.  reads  htroptiisd  p.m.  \_pingd  s.m.J. 

10.  Pierce,  O darbhd,  my  rivals;  pierce  those  etc.  etc. 

The  mss.  vary  here  between  vidhya  and  vidhyd.  LPpp.  reads  viddhi.\ 

29.  Continuation  of  the  foregoing. 

l^As  28.  navakam.'\ 

This  is  a mere  continuation  of  the  preceding  hymn,  and  it  is  hard  to  see  why  they 
are  divided.  They  are  found  together  in  Paipp.  xiii.  LRitual  use  under  28. J 

Translated:  Griffith,  ii.  286. 

1.  Gore,  O darbhd,  my  rivals  ; gore  those  that  fight  against  me;  gore 
all  my  enemies  ; gore  my  haters,  O amulet. 

Half  the  mss.  accent  in  this  verse  tiiksd.  The  comm,  follows  the  dhdtupatha  in 
interpreting  it  to  mean  cumba  ‘kiss’!  [He  intends  rather  the  root  cumb  ‘harm,’ 
hitisayam,  not  cumb,  vaktrasa/hyoge.  ^ 

2.  Bore,  O darbhd,  my  rivals  ; bore  those  etc.  etc. 

The  comm,  glosses  the  verb  with  ndgaya. 

3.  Obstruct,  O darbhd,  my  rivals  ; obstruct  those  etc.  etc. 


943 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  30 


The  comm,  glosses  the  verb  (after  the  dhatupaiha)  with  avrtiu  nirodham  kuru. 
The  Pet.  Lex.  |_s.v.  3 r«  ‘ zerschlagen’J  suggests  reading  instead  rudhi  “according  to 
mss.” ; but  rudht  is  found  in  only  one  ms.,  in  a,  while  the  same  ms.  has  rundhl  in  b,  c, 
d ; rudhi  is  accordingly  only  a careless  misreading.  Ppp.  has  bhahkti. 

4.  Kill,  O darbhd,  my  rivals ; kill  those  etc.  etc. 

5.  Grind,  O darbhd,  my  rivals;  grind  those  etc.  etc. 

About  half  the  mss.  accent  manihd.  The  comm,  gives,  as  if  from  the  dhatupatha, 
mantha  lodane  (Westergaard  and  Bohtlingk  vilodane'). 

6.  Crush  {pifj,  O darbhd,  my  rivals ; crush  those  etc.  etc. 

Ppp.  reads  pindi. 

7.  Scorch  {us),  O darbhd,  my  rivals  ; scorch  those  etc.  etc. 

The  majority  of  mss.  combine  in  a-b  me  6sa,  and  SPP.  follows  them. 

8.  Burn,  O darbhd,  my  rivals  ; burn  those  etc.  etc. 

The  decided  majority  of  mss.  accent  dahd. 

9.  Slay,  O darbhd,  my  rivals ; slay  those  etc.  etc. 

30.  For  protection  etc. : with  an  amulet  of  darbha. 

[As  28.  pahcakam!\ 

Found  also  in  Paipp.  xiii.,  with  the  two  preceding,  and,  according  to  the  comm.,  asso- 
ciated with  them  in  use. 

Translated:  Griffith,  ii.  287.  P-  •°4S-J 

1.  What  thou  hast  that  brings  death  in  old  age,  O darbhd,  that  has 
hundred-fold  defense,  good  defense,  therewith  having  made  this  man 
defended  {varmin),  smite  thou  my  rivals  by  thy  heroisms. 

The  translation  implies  jaramrtyu  qatdvarma  suvdrma  te,  which  is  the  text  of  neither 
edition,  nor  of  the  mss.,  nor  of  the  comm.,  but  simply  what  makes  best  sense  with  least 
departure  from  the  mss.  The  mss.  all  give  -tytih  qatdm  vdrtnasu  [_W’s  B.  var»iasu\ 
(^.vdrma°su)  vdrma  te ; the  comm,  has  jaramrtyiu^atam  martnasu  (explaining yarajaw 
mrtyiinam  ca  qatam  granthisu /).  The  te  in  b had  to  be  omitted  in  translating. 

2.  A hundred  are  thy  defenses,  O darbhd,  a thousand  thy  heroisms ; 
as  such,  all  the  gods  have  given  thee  to  this  man  to  wear,  in  order  to 
[attain]  old  age. 

Ppp.  has  at  the  end  dadns.  The  comm,  (with  two  of  SPP’s  mss.)  again  reads  in  a 
marmdni.  The  decided  majority  of  mss.  have  tvdm  at  beginning  of  c ; none  of  ours 
collated  before  publication  had  tdtn,  which  is  doubtless  the  true  text,  and  is  read  [_by 
VV’s  O.  andj  by  SPP.  arid  by  the  comm. 

3.  Thee  they  call  the  gods’  defense,  thee,  O darbhd,  Brahmanaspati ; 
thee  they  call  Indra’s  defense ; thou  defendest  kingdoms. 

The  majority  of  mss.  leave  devavarma  unaccented.  We  are  tempted  to  emend  to 
-pdteh  in  b.  Ppp.  reads  Lpresumably  in  cj  tvdm  indrad  devavarma  "hus. 


XIX.  30- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


944 


4.  A destroyer  of  our  rivals,  O darbhd,  burner  of  the  heart  of  our 
hater  — an  amulet,  increaser  of  dominion,  protector  of  thy  body,  I make 
for  thee. 

Emendation  to  darbhdni  in  a would  relieve  the  anacoluthon  of  the  verse.  The 
comm.,  to  get  rid  of  it,  first  explains  te  as  = tvd;  but  then  secondly  connects  the  whole 
verse  into  one  sentence  leaving  darbha  out.  [_1  am  not  quite  clear  as  to  whether  he 
means  to  leave  it  out.  He  says:  atha  vd  raksdkdmah  purtisah  sambodhyate : he  rdjan 
darbhamanim  sapatnaksayanadisamarthyopetam  te  tubhyaih  ksatrasya  vardhanam 
tanupdnam  ca  kr7i07nl  'ti  sambandhafiiyam. \ 

5.  What  the  ocean  roared  {krand)  against,  [and]  Parjanya  with  the 
lightning,  therefrom  was  born  the  golden  drop  (bindu),  therefrom  the 
darbhd. 

Our  edition  emends  in  a to  satttiidrd,  which  is  doubtless  an  improvement,  but  not 
necessary.  |_The  translation  follows  the  mss.,  SPP.,  and  comm.,  which  have  samudro ; 
Ppp.  samudro  'bhya-.\  The  comm,  derives  the  word  (as  many  times  elsewhere)  from 
sam-ud-dravanti,  and  makes  it  an  epithet  of  parjanyas,  which  he  explains  as  meaning 
meghas.  Most  of  the  mss.  accent  bUidus.  The  comm,  makes  the  second  tatas  refer  to 
bindu,  but  gives  no  opinion  as  to  the  meaning  of  the  latter.  l_Ppp.  reads  vindus  in  c.J 
|_Cf.  Pischel,  ZDMG.  xxxvi.  135,  who  thinks  the  “drop  ” refers  to  pearl : cf.  introduction 
to  iv.  10. J 


31,  For  various  blessings:  with  an  amulet  of  udumbdra. 

\_Savitr  {pusUkdmah).  — caturdafa.  mantroktdudumbaramanidevatyam.  dnustubkam  : p,  12.  tri- 
stubh  ; 6.  virdt  prastdrapahkti ; li,  ij.  p-p.  (akvart  ; ip  virdd  dstdrapahktii\ 

l_Partly  prose,  vs.  I2(?).J  Found  also  in  Paipp.  x.  The  comm,  finds  it  used  in 
Naks.  K.  17,  19,  by  one  desiring  wealth,  or  in  the  case  of  loss  of  wealth,  in  a tnahd- 
qdnti  ceremony  called  kduberi,  with  binding  on  of  an  amulet  of  udumbara. 

Translated  : Griffith,  ii.  287. 

1.  With  an  amulet  of  ndumbdra,  for  the  pious  one  desiring  prosperity : 
may  Savitar  make  in  my  cow-stall  fatness  (sphdti)  of  all  cattle. 

The  translation  implies  in  b emendation  to  vedhdse,  which  seems  hardly  avoidable. 
The  comm,  gives  two  explanations  of  vedhasa:  vidhalra  purd  prayogah  krtah ; and 
pustyddividhdtrd  kartrd  manind.  Nearly  all  the  mss.  accent  pa^undm  (one  of  ours 
has  -qfmam'),  and  SPP.  passes  the  anomaly  without  remark. 

2.  Whatever  householder’s  fire  of  ours  may  be  overlord  of  cattle : let 
the  virile  {vrsan)  amulet  of  ndmtibdra  unite  me  with  prosperity. 

The  connection  of  the  parts  of  the  verse  is  obscure.  The  comm,  makes  b apodosis 
to  a,  supplying  asti  in  a,  and  taking  dsat  optatively  — which  is  extremely  implausible. 
In  d the  mss.  read  sd  tnd  (p.  sdh : fnd)  ; the  comm,  divides  sam  d,  with  his  usual  dis- 
regard of  accent  {d  = sarvatah) ; our  sdni  fnd  is  an  obvious  and  unquestionable  emenda- 
tion, and  is  also  read  by  Ppp.  |_See  my  note  to  xviii.  2.  3,  where  this  case  and  similar 
ones  are  put  together,  and  cf.  vi.  5.  2.J  The  mss.  further  vary  between pustyd  and  pustya, 
the  decided  majority  having  the  latter. 


945 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  31 


3.  Rich  in  manure,  rich  in  fruit,  svadhd  and  cheer  (ird)  in  our  house 
— prosperity  let  Dhatar  assign  to  me  through  the  keenness  {tdjas)  of  the 
[amulet]  of  udumbdm. 

A few  of  the  mss.  again  accent  pusthn.  Bpp.  reads  in  a kansinam  phalavatlm. 
The  comm,  explains  ira  first  as  = bhumi,  and  then  as  = ild  gauh  =gdvah. 

4.  Both  what  [is]  two-footed  and  what  four-footed,  what  foods  [there 
are],  what  savors  (rdsa)  — I seize  {^mh)  the  abundance  of  them,  wearing 
the  amulet  of  udiwtbdm. 

Some  of  the  mss.  read  nisd  at  end  of  b.  In  c,  our  tisdm  is  an  obviously  called-for 
emendation  ; most  mss.  read  tvisdm  or  tvesdm  (p.  hi  : isdm  or  hi  ; esdui) ; SPP.  strangely 
gives  tvt'sdm  in  samhitd  and  in  : esdm  in  pada,  the  two  not  agreeing  together ; the 
comm,  either  reads  esdm  simply  or  overlooks  the  iu  in  his  exposition.  Ppp-  gives 
grhniydm  tesdm  bhdumdnatii. 

5.  I have  seized  all  {pdri-)  the  prosperity  of  cattle,  of  quadrupeds,  of 
bipeds,  and  what  grain  [there  is] ; the  milk  of  cattle,  the  sap  (rdsa)  of 
herbs,  may  Brihaspati,  may  Savitar  confirm  to  me. 

Nearly  all  the  mss.  accent  this  Wmt  pusttm. 

6.  Let  me  be  the  over-ruler  of  cattle  ; let  the  lord  of  prosperity  (pustd-) 
assign  to  me  prosperity ; let  the  amulet  of  udiimbdra  confirm  to  me  pos- 
sessions (drdvind). 

SPP.  leaves  asdni  in  a unaccented,  though  every  ms.  but  one  (doubtless  an  acci- 
dental exception)  accents  it,  and  defensibly,  on  the  ground  of  antithesis. 

7.  Unto  me  the  amulet  of  udiimbdra,  with  both  progeny  and  riches: 
the  amulet  quickened  by  Indra  hath  come  to  me  together  with  splendor. 

Either  Ppp.  lacks  6 d and  7 a-c,  or  so  much  of  its  text  is  lost  in  the  manuscript. 
Our  jinvitds  in  c was  an  emendation,  all  the  mss.  (SPP’s  as  well  as  ours)  giving  jinvdtas, 
and  Ppp.  likewise;  but  the  comm,  has  jinvitas,  and  SPP.  accordingly  adopts  it  also  in 
his  text.  Some  of  the  mss.  leave  upa  at  the  beginning  unaccented. 

8.  The  heavenly  amulet,  rival-slaying,  riches-winning,  in  order  to  the 
winning  of  riches  ; let  it  confirm  [to  me]  abundance  of  cattle,  of  food, 
[and]  fatness  of  kine. 

Nearly  all  the  mss.  read  in  d sphatir  ni ; [_disregarding  the  accent,  five  of  SPP’s 
authoriries  show  sphdtim\\  SPP’s  text  agrees  with  ours  \jphdtim\,  the  comm,  having 
the  same.  Ppp.  again  has  bhdumdnam  in  c. 

9.  As  in  the  beginning  thou,  O forest  tree,  wast  born  together  with 
prosperity,  so  let  Sarasvatl  assign  to  me  fatness  of  riches. 

Some  of  the  mss.  accent  piistyd,  and  all  j_but  four J leave  jajnise  unaccented.  The 
majority  accent  sphatim  in  c.  Ppp.  reads  in  d a dadati  \jarasvatim  (or  -*'?)J. 

10.  Riches,  fatness  of  milk,  and  grain  shall  Sarasvatl,  shall  Sinlvali, 
and  this  amulet  of  udumbdra  bring  to  me. 


XIX.  31- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


946 


Both  our  pada-mss.  divide  in  b pdyah°phdtitn,  but  SPP.  reports  no  such  reading- 
among  his  three,  and  gives  correctly  pdyaJpsph-  (the  accent  is  probably  false).  Our 
text  emends,  perhaps  unnecessarily,  to  gdy-.  In  c,  the  pada-m^s.  make  the  blundering 
analysis  of  updvahdt  into  upa  : avahat ; SPP.  gives,  by  emendation,  upa  : vahat j our 
text  emends  further  to  tipavahdt  (i.e.  upaoavahdf)\  it  is  uncertain  which  the  comm, 
favors,  but  probably  the  latter : the  sole  ms.  has  |_twice  updvahdt  and  oncej  upa  vahdt 
(probably  misreading  for  updvahdt')  updvahatu.  Ppp.  has  tipdvahat j in  b,  it  agrees 
with  the  mss.  in  reading 

11.  Thou  art  the  virile  (vrsan)  over-ruler  of  amulets;  in  thee  the  lord 
of  prosperity  generated  prosperity ; in  thee  [are]  these  powers  (ydja),  [are] 
all  possessions ; do  thou  here,  O [amulet]  of  udumbdra,  force  {sah)  far 
away  from  us  the  niggard,  misery,  and  hunger. 

In  a the  comm,  reads  adhipas.  In  b Ppp.  gives  pustipatis.  At  beginning  of  c,  the 
comm,  has  tvayd  7ne,  which  is  not  bad.  In  c,  the /a</a-mss.  have  vdjd.  At  beginning 
of  d,  all  the  mss.  present  dtidufnbaras,  and  SPP.  does  not  emend  to  -ra  with  us,  although 
the  comm,  has  it  and  the  sense  demands  it.  But  in  e,  where  all  the  mss.  read  amftam, 
he  ventures  to  follow  the  comm,  in  substituting  dmatim,  which  is  better  than  our  con- 
jecture dvartim  (misprinted  avdrtim).  |_Ppp.  has,  for  e,  drdd  ardtim  abhitiksayath  ca.\ 
The  verse  scans  naturally  as  5 x ii  = 55  : it  is  easy,  but  needless,  to  make  up  the  full 
count  of  a ^akvari,  56,  by  resolution. 

12.  Troop-leader  art  thou,  arising  a troop-leader;  being  anointed  {abhi- 
sic),  do  thou  anoint  me  with  splendor ; brilliancy  art  thou,  brilliancy 
maintain  thou  upon  me ; wealth  art  thou,  wealth  assign  thou  to  me. 

The  reading  of  a is  probably  corrupt ; for  utthaya,  which  both  editions  give  (with  two 
or  three  mss.),  the  mss.  in  general  have  ukthydya  or  utthydya  or  ucchydya,  with  d or  a. 
According  to  SPP.,  the  comm’s  text  has  gmutanl  chdyd,  and  Ppp.  strangely  gives  the 
same  ; what  he  attempts  to  explain  is  very  doubtful : ato  'sjudkam  api  grdmatiir  bhava 
. . . atha  vd  mdtn  api  qrestha/h  kuru.  SPP.  divides  grdmaonih  in  his  pada-Xt\X.,  but 
without  authority  from  the  mss.,  and  against  his  practice  in  iii.  5.  7.  In  b,  some  of  the 
mss.  read  sihca.  On  the  ground  of  meter,  SPP.  suggests  that  ray  is  in  d may  be  iox  ddhi- 
rayis,  one  of  the  two  successive  adhi’s  being  lost ; this  would  be  more  acceptable  if  the 
word  adhirayi,  or  anything  closely  analogous  with  it,  anywhere  occurred.  The  comm, 
makes  an  adhirayis  (explaining  it  as  adhigatarayis  or  prdptadhanas)  by  stealing  for  it 
the  ddhi  of  c,  with  his  usual  disregard  of  pada-AW\s\on.  and  accent  (neither  of  which,  to 
be  sure,  is  of  much  account  in  this  book).  [_The  Index  calls  this  vs.  prose ; but  with 
ddhi  at  the  end  of  c and  ddhirayis  in  d it  might  scan  as  1 1 1 2 : 1 1 -)-  1 1 . J 

13.  Prosperity  art  thou,  with  prosperity  anoint  {anj)  thou  me  com- 
pletely ; being  house-sacrificer,  make  thou  me  householder ; O [amulet]  of 
udumbdra,  do  thou  here  put  in  us  and  confirm  to  us  wealth  having  all 
heroes  ; I fasten  thee  on  in  order  to  abundance  of  wealth. 

The  comm.,  against  the  Anukr.  and  the  natural  division,  adds  e to  verse  14.  Part  of 
the  mss.  again  accent  pitsti  in  a.  Some,  including  all  the  pada-m^%.,  have  indhi  for 
andhi;  Ppp.  agdhi.  SPP.  again  fails  to  follow  us,  the  comm.,  Ppp.,  and  one  of  our 
mss.,  in  reading  dudumbara  (instead  of  -ras)  in  c ; some  of  his  mss.  leave  tvam  without 


947 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  32 


accent.  LThe  non-elision  of  a in  ahdnt  justifies  the  count  as  qakvarl,  but  hurts  the 
meter,  which  is  none  too  good  if  we  scan  the  vs.  as  5 x 11 . J 

14.  This  amulet  of  udumbdra  is  bound,  a hero,  to  a hero;  let  it  make 
for  us  a winning  rich  in  honey,  and  may  it  confirm  to  us  wealth  having 
all  heroes. 

Some  of  the  mss.  accent  sdnim  in  c.  Ppp.  reads  ucyate  for  badhyate  in  b. 


32.  For  long  life  etc.:  with  an  amulet  of  darbhd. 

[Bhrgu  (saruakdmah.  iyuse).  — dafaiam.  mantroktadevatyam . dnustubham  : 8.  purastdd- 

brhati;  g.  tristubh  ; io.jagati.'\ 

Found  also  in  Paipp.  xii.  The  comm,  finds  the  hymn  quoted  in  Naks.  K.  19,  as  used 
in  a mahaqdnii  ceremony  called  ydml,  with  the  binding  on  of  an  amulet  of  darbha,  in 
case  of  fear  of  Yama  (^yamabhaye). 

Translated:  Griffith,  ii.  289;  vs.  8 also  by  Zimmer,  p.  205,  with  comment. 

1.  Hundred-jointed,  hard  to  be  stirred,  thousand-leaved,  uplifting  (.?) 
— the  dafthd  that  is  a formidable  herb,  that  I bind  on  thee  in  order  to 
[prolonged]  life-time. 

Some  of  the  mss.,  as  usual,  read  du^cav-  in  a.  Very  nearly  all  read  uttirds  in  b 
(p.  utotirdh),  and  SPP.  follows  them  ; and  this  the  translation  implies,  since  it  is  accept- 
able enough  [cf.,  for  the  formation,  uttudds,  iii.  25.  i,  and,  for  the  meaning,  uttirdn, 
vi.  36.  2J,  and  appears  in  Ppp.  (with  -rnam  before  it) ; but  the  comm,  has  utlaras,  as 
our  text  by  conjectural  emendation.  Some  mss.  have  tdt  for  (dm  in  d ; the  comm., 
tena  for  ta»i  te.  j_Ppp.  yograosadhis  in  c,  which  is  susceptible  of  more  than 

one  interpretation. J [^The  gender  of  ugrds  would  seem  to  call  for  some  remark.J 

2.  His  hair  they  scatter  not  forth,  they  smite  not  blows  on  their 
breast  [for  him],  to  whom  one  yields  refuge  by  the  darbJid  of  uncut  leaves. 

The  expression  in  a is  a good  example  for  the  real  identity  of  roots  vap  ‘ strew  ’ and 
vap  ‘shear.’  Many  of  the  mss.  accent  urdsi  in  b.  All  the  mss.  yadiati  in  d 

unaccented,  and  both  editions  commit  the  error  of  refraining  from  emendation  io ydchaii, 
which  is  of  course  necessary.  Ppp.  has  at  end  of  b ghnatt,  and  combines  in  c yas7nd 
'cch-.  Bloomfield  translates  and  comments  on  the  verse  in  AJP.  xi.  339  [or  JAOS.  xv., 
p.  xlvj.  The  comm,  supplies  in  the  first  line  as  subject  mriytidiita  raksahpiqacadyd  vd, 
renders  pra  vapanti  by  dkarsanti,  and  combines  tirasitddam  into  a compound  — all 
very  bad. 

3.  In  the  sky  is  thy  tuft,  O herb;  in  the  earth  art  thou  set  {ni-sthd)\ 
with  thee,  that  hast  a thousand  joints,  do  we  increase  further  our  life-time. 

The  translation  follows  the  mss.,  the  comm.,  SPP.,  and  Ppp.,  all  of  which  read  tulam 
in  a.  [Cf.  ii.  7.  3,  which  perhaps  suggested  the  wrong  emendation  of  the  Berlin  text.] 
In  b,  the  comm,  has  visthitas  [and  Ppp.  nisthitd\. 

4.  Thou  didst  bore  through  the  three  skies,  also  these  three  earths  ; by 
thee  do  I bore  into  my  enemy’s  {durhdrd)  tongue  [and]  utterances  (ydcas). 


XIX.  32- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


948 


In  a,  SPP.  reads  more  correctly  divds,  with  nearly  all  the  mss.  The  comm,  reads 
atrnasj  he  explains  aty  atrnas  by  atikramya  gatavdn  asi  or  vestitavan  asi,  and  «/ 
trnadmi  by  vestaya7ni,  both  very  unsuitably.  The  meter  clearly  calls  for  ca  at  the  end, 
and  Ppp.  has  it ; whether  the  comm,  means  to  acknowledge  it  as  part  of  the  text  is 
doubtful ; his  text,  according  to  SPP.,  does  not  present  it.  |_None  of  the  other  authori- 
ties has  ca,  but  the  Berlin  ed.  gives  ca  by  emendation. J Ppp.  reads  in  b tisro  dyath 
prth-. 

5.  Thou  art  overpotvering ; I am  full  of  power;  may  we,  both  of  us, 
becoming  full  of  power,  overpower  our  rivals. 

The  comm,  reads  in  a saha»iand;  Ppp.  ina-b,  -no  aham.  To  be  compared  is  iii.  18.  5 
(RV.  X.  145.  5),  which  ends  grammatically  with  a dual,  sahdvahai.  Our  sahistvahi 
Gratn.  § 907J  was  an  emendation,  but  is  given  also  by  Ppp.;  the  mss.,  SPP., 
and  the  comm.,  have  -jnahi. 

6.  Do  thou  overpower  our  hostile  plotter,  overpower  those  that  fight 
us  ; overpower  all  enemies  (durhdrd) ; make  for  me  many  friends  (suhdrd). 

Most  of  the  mss.  read  in  d bahum ; Ppp.  and  the  comm,  and  two  of  SPP’s  authori- 
ties and  one  of  ours  have  bahiin.  Ppp.  combines  and  reads  in  a,  b no  'bhimatiha>h 
sahasvd  pr-. 

7.  With  the  darbhd,  god-born,  constantly  sky-propping  — with  it  I 
have  constantly  won  and  shall  win  men  {jdna). 

In  a most  of  the  mss.  read  devajatena j SPP.  with  us.  In  b,  SPP.  follows  the  mss. 
in  giving  divt  statfibhena  (p.  divi : stambhena')\  our  emendation  to  divistambhena  is 
obviously  required,  and  is  assumed  by  the  comm.  In  c,  our  jdnah  was  an  emendation 
for  the  jdnas  of  the  mss. ; but  two  of  SPP’s  mss.  read  jdnan,  and  it  is  accepted  also  in 
SPP’s  text.  The  comm,  supports  it  by  giving yawawy  [_and  his  text  has  janan  asanatn\. 
LPpp.  also  has  janan,  as  noted  below. J In  d,  nearly  all  the  authorities  read  dsanam 
(three  of  them  have  dsanant  s-),  but  SPP.  finds  among  his, two  that  agree  with  the 
|_text  of  thej  comm,  in  presenting  dsanam,  which  he  adopts,  and  which  is  undoubtedly 
the  true  text ; the  aorist  is  the  tense  that  best  suits  the  connection.  |_This  remark 
seems  to  involve  the  implication  that  asanam  might  be  an  imperfect  of  the  «a-class ; 
but  that  can  hardly  have  been  Whitney’s  intention.  J Ppp.  reads  janan  asanam,  [_and, 
in  b,  divastanibhena 

8.  Make  me,  O darbhd,  dear  to  Brahman-and-Kshatriya,  both  to  Cudra 
and  to  Aryan,  and  to  whomsoever  we  desire,  and  to  every  one  that  looks 
abroad. 

That  is,  ‘every  one  that  has  eyes  to  see.’  ^Cf.  62.  i,  below,  and  VS.  xviii.  48.J  A 
few  authorities  have  the  more  proper  accent  -nyabhyam,  but  VS.  xxvi.  2 (which  has  this 
and  the  following  four  words  together)  likewise  accents  -nya-,  as  does  SPP.  Our 
fiidraya  was  an  emendation,  all  our  mss.  |_collated  at  time  of  publicationj  having 
Slay  ay  a,  as  do  nearly  all  SPP’s  ; but  one  of  our  later  ones,  with  two  or  three  of  SPP’s, 
the  comm.,  and  Ppp.,  give  qudraya.  All  the  mss.  mis-accent  vipd^yafe,  most  having 
vipaqyati,  others  vipaqyate  or  vipa(;yate ; SPP.  this  time  ventures  to  follow  us  in 
emending  to  \yipdqyate\  the  true  reading.  The  Anukr.  regards  brahmarajanyabhydm 
as  belonging  to  the  first  pada,  and  does  not  heed  that  the  pada  has  13  syllables,  one 
too  many  for  a piirastddbrhatU 


949 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  33 


9.  He  that,  being  born,  made  firm  the  earth,  that  propped  (siabh)  the 
atmosphere  and  the  sky,  whose  wearer  evil  hath  not  found  out  — that 
darbhd  here  [is]  our  supporter  [and]  blessing. 

Or,  ‘be  our  supporter.’  Here  at  the  end,  the  translation  follows  the  very  acceptable 
reading  of  I’pp.,  dharuno  'dhivakah.  All  the  mss.  give  vdruno  [_one,  vdrund  ! \ diva 
kah  (the  comm,  diva  'kait),  which  was  plainly  corrupt,  but  which  SPP.  (justifiably, 
from  his  point  of  view)  retains  without  question.  Roth’s  emendation,  as  read  in  our 
text,  to  vdrano  'dhivakdh  hit  very  near  the  mark.  All  the  mss.  (except,  doubtless  by 
accident,  one  of  ours)  have  in  c viveda,  without  accent,  and  this  SPP.  admits  in  his 
text,  though  emendation  (to  idvdda,  as  made  in  our  edition)  is  as  obviously  necessary 
as  in  vs.  8.  All  the  mss.  [^but  O.  iami\,  and  Ppp.,  read  in  c nanti ; (_and  so  does  SPP.  ;J 
our  emendation  to  na  'nu  is  acceptable,  but  not  necessary.  The  comm,  explains  quite 
prosaically  the  plant’s  ‘ making  firm  the  earth  ’ ; its  roots  keep  the  ground  from  being 
dissolved  by  water ! The  last  words  he  understands  thus : varutia  (as  coming  from  7/r) 
means  a keeper  off  {tiivaraka')  of  darkness ; and  diva  'kah  signifies  prakaqam  karotu. 
LPpp.  begins  b with  so  'stabh-.\ 

10.  Rival-slaying,  hundred-jointed,  powerful,  came  into  being  the  first 
of  plants ; let  that  darbhd  here  protect  us  all  about ; by  it  may  I over- 
power fighters,  them  that  fight  [against  me]. 

In  a-b  the  mss.  read  sdhasvanau  'sadh-  (p.  -svand : ds-),  but  SPP.  emends,  as  we 
had  done,  to  -van  dsadh-,  as  is  read  ^by  one  of  his/a^fa-mss.,  p.m.,J  by  the  comm.,  and 
also  by  Ppp.  It  is  a naturally  suggested  conjecture  that  at  some  time  -ano-  as  written 
in  the  Bengali  fashion  may  have  been  misread  into  -anau-,  and  SPP.  puts  this  forward ; 
the  lateness  and  unscholarly  character  of  the  pada-X.t'xX  to  this  book  make  the  assump- 
tion of  such  an  error  far  from  implausible ; we  are  surprised  only  at  finding  the  comm’s 
text  antecedent  to  it.  In  d a few  of  the  mss.  accent  prtanydias.  The  verse  is  jagati 
only  in  its  second  half.  (_Pada  c is  identical  with  33.  i c.J 

33.  For  various  blessings:  with  an  amulet  of  darbha. 

[As  J2. — pahcakam.  i.  jagati ; 2,g.  tristubh  ; j.  drsi  pahkti ; 4..  dstdrapahktii\ 

Found  in  Paipp.  xii.,  following  our  hymn  32.  Used  with  the  latter  in  the  same  cere- 
mony, according  to  the  comm.  [_For  citations  by  Kau^.,  see  under  vs.  3.J 

Translated:  Griffith,  ii.  290. 

1.  Of  thousand-fold  worth,  hundred-jointed,  rich  in  milk,  fire  of  the 
waters,  consecration  (rdjasUyd)  of  plants  — let  this  darbhd  here  protect  us 
all  about ; may  the  divine  amulet  unite  us  with  [prolonged]  life-time. 

SPP.  accents  in  a sahasrarghds,  with  the  minority  of  mss. ; Ppp.  has  -ghyas.  The 
comm,  reads  sahasvdn  (for  pay-),  and  renders  sahasrarghas  by  bahumulyas.  Ppp.  reads 
in  d daivas  and  srjdtu*  The  verse  is  a jagati  only  in  the  second  half.  |_Pada  c is 
identical  with  32.  10  c.J  *|_Other  forms  like  srjdtu  under  7.  4.J 

2.  Snatched  out  of  ghee,  rich  in  honey,  rich  in  milk,  earth-establishing, 
unstirred,  stirring  [other  things],  thrusting  away  and  putting  down  rivals 
— ascend  thou,  O darbhd,  with  the  energy  (indriyd)  of  the  great  ones. 


XIX.  33- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


950 


There  are  no  variants  in  this  verse  except  of  a few  mss.  on  one  and  another  point  of 
no  consequence.  Ppp-  has  at  the  end  mahata  mahendriyena.  The  verse  is  a sort  of 
variation  of  v.  28.  14,  above  ; |_and  a recurs  below,  46.  6 aj. 

3.  Thou  goest  across  the  earth  with  force ; thou  sittest  beauteous 
{earn)  on  the  sacrificial  hearth  at  the  sacrifice ; the  seers  bore  thee  [as] 
purifier ; do  thou  purify  us  from  difficulties. 

Literally,  ‘ purify  (remove,  strain  out)  difficulties  from  us.’  [^As  to  a,  Griffith  notes 
appositely  that  “ the  [darbha]  grass  spreads  with  great  rapidity,  re-rooting  itself  con- 
tinually.”J  In  c,  the  translation  follows  the  text  of  SPP.,  who  emends  bhdrantas  of  all 
the  mss.  |_save  onej  and  of  our  edition  to  abharanta  on  the  authority  of  the  comm,  alone. 
Ppp.  reads  bhumig  ady  esy  oj-.  The  comm,  quotes  TB.  i.  3.  7'  to  prove  that  darbha  is 
properly  called  a ‘ purifier  ’ or  ‘ strainer.’  There  is  not  a bit  of  /a«/t/f-character  in 
the  verse ; |_with  the  ordinary  resolutions,  and  that  of  bhuumim  besides,  it  scans  easily 
as  1 2 + 1 2 ; 1 1 -t-  1 1 ; J of  course  it  can  be  scanned  down  to  40  syllables  by  neglecting 
easy  and  natural  resolutions.  LThe  verse:  is  quoted  by  Kaug.  in  full  at  2.  i and  hy  pra- 
ttka  at  137.  32 : cf.  p.  897,  Tf  3,  and  see  Bloomfield’s  notes  to  the  passages  of  Kau^.J 

4.  A keen  {tiksnd)  king,  of  mighty  power,  demon-slaying,  belonging  to 
all  men  {-carsani),  force  of  the  gods,  ^ormidable  strength  [is]  that ; I bind 
it  on  thee  in  order  to  old  age,  to  well-being. 

Ppp.  reads  in  c tejas  for  oJas,  and  in  d tat  for  tarn. 

5.  With  the  darbhd  thou  shalt  do  heroic  deeds  ; wearing  the  darbhd,  do 
thou  not  stagger  by  thyself ; excelling  {ati-sthd)  over  others  with  splendor, 
shine  thou  like  the  sun  unto  the  four  quarters. 

Our  krndvas  is  an  emendation;  all  the  mss.,  and  .SPP.,  give  krndvat  or  krnavat, 
which  the  comm,  also  reads  [_and  renders  by  kuryds\  (without  spending  a word  of 
explanation  on  the  grammatical  anomaly ; it  simply  falls  under  his  general  rule  that  in 
the  Veda  one  form  may  be  used  in  place  of  another);  Ppp.  has  krttu.  In  c SPP.  reads, 
with  the  comm,  [^but  the  ms.  atha\^  ddha  instead  of  our  ddhi  (vdreasa  'dha  'nyant  s-)  ; 
the  mss.  have  vdreasaidhydnyath  (also  -sdihdhyd-,  -sdidhd-,  -saihdhd-,  -stdha- ; and  the 
comm’s  text  -satidha-),  in  pada-i^x\.  vdreasa  : aidhi  (or  eddhi)  : dnydm  (or  anyavi),  or 
(in  our  y5a4h-mss.,  and  one  of  SPP’s  s.m.)  vdreasa  ; edhduyam.  Our  emendation  affords 
better  sense,  and  accounts  for  the  y*  that  appears  in  the  majority  of  mss.  after  dh. 
Ppp.  also  supports  it,  reading  atisthdpo  varease  'dhy  anya  stirydi  'vd  bhdhi.  (_In  b, 
Ppp.  reads  bibhratd  ”tmand.\  |_The  comm,  has  adhisthdya  in  c.J  *|_But  SPP.  points 
out  that  dhya  and  dhd  look  very  much  alike  in  most  old  mss.J 

|_Here  ends  the  fourth  amivdka,  with  7 hymns  and  68  verses.  If  you  reckoned 
27.  14-15  as  3 verses,  the  sum  would  be  69. J 

34.  With  a jangida-amulet : for  protection  etc. 

\_Ahgiras. — da^akam.  maniroktade7mtyam  uta  vdnaspatyam.  Snustubhami\ 

Found  also  in  Paipp.  xi.  The  comm,  quotes  it  as  used  by  Naks.  K.  19,  in  a mahdqdnti 
ceremony  called  vdyavyd,  with  the  binding  on  of  an  amulet  from  the  jangida  tree. 
Hymn  35  is  used  in  company  with  it. 

Tran.slated : Bloomfield,  38,  669;  Griffith,  ii.  291  ; verses  i and  7 ab  also  by  Groh- 
mann,  Ind.  Stud.  ix.  417-18. 


951 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XL\.  34 


1.  JiiTigidd  art  jangidd ; defender  art  jangidd ; what  of 

ours  is  two-footed,  four-footed  — let  jangidd  defend  it  all. 

Our  emendation  at  the  beginning  to  dngira  asi  [^suggested  by  vs.  6?J  is  to  be  dis- 
approved and  withdrawn ; it  is  not  even  necessary  to  change  to  vocative  the  jahgidds 
at  the  end  of  a and  b (though  in  the  translation  they  may  be  understood  as  either  nom. 
or  voc.);  but  the  comm,  reads  jangida  at  end  of  b ; |_the  text  of  the  comm,  has  jangido 
'si  jangido  raksiia  'si  jangida Compare  iv.  12.  i ; ix.  5.  16 ; RV’.  i.  191.  i for  similar 
repetitions,  in  part  of  nominatives  where  we  should  think  it  more  natural  to  change  in 
part  to  vocative.  SPP.  reads  |_in  a and  bj,  with  all  the  mss.,  jangidds  three  times. 
Ppp.  has  at  the  beginning  the  corrupt  jaiigidisi,  but  in  both  other  instances  |_in  a and  bJ 
-das.  Compare  the  hymn  ii.  4,  where  alone  this  plant  appears  further.  The  comm, 
amuses  himself  (and  us)  with  a number  of  his  ludicrous  derivations  for  jangida  — from 
roots  ja  or  jan  or  ji  with  gir  ‘ swallow  ’ ; or  from  jangam,  intensive. 

2.  The  witchcrafts  that  are  thrice  fifty,  and  the  witchcraft-makers  that 
are  a hundred  — may  the  jangidd  make  them  all  of  vanished  brilliancy 
{-/(/as)  [and]  sapless. 

The  first  pada  is  corrupt  in  the  mss.,  and  veiy  doubtful ; the  translation  implies  ya/t 
krtyah,  which  is  most  naturally  suggested  by  the  connection,  and  takes  tripahcaqis  as 
an  indefinite  large  number  (like  tisrdh  pancaqdtah,  RV.  i.  133.4),  and  as  formed  like 
trisaptd,  trinavd,  etc.,  in  spite  of  the  important  objection  that  none  of  these  make  a 
fern,  in  t,  and  that  the  word  most  naturally  means  ‘ fifty-three,  composed  of  fifty-three,’ 
or  the  like.  |_W’s  conjecture,  yah  krtyah,  nearly  coincides  with  that  of  Geldner 
(KZ.  xxvii.  21S), yaf  ca  krtyah.  Geldner's  is  metrically  better;  and  he  takes  trip-  as 
an  indefinitely  large  number  (cardinal),  as  does  W.J  It  was  this  word  tripahcaqd, 
applied  to  the  set  of  dice  in  RV^  [_x.  34.  8J  (but  perhaps  meaning  ‘thrice  fifty’),  that 
suggested  the  not  very  happy  emendation  in  our  edition  to  aksa-krtyas.  The  mss.  read 
mostly  jagrtsyas  tr-  (with  various  accent,  most  often  on  -syds : p.  jdgrtsydh  : tripahcao 
a(jh  /),  also  jyd-,  yyd-,  and  (two  of  SPP's)  ydgrtsydsj  this  last  the  comm,  also  has,  and 
understands  it  zsyd(h)  grtsyas,  explaining  the  latter  as  — gardhanaqilds  |_SPP’s  pada- 
text  accordingly,  : grtsy ah and  tripahcdqis  as  tryadhikapancdqatsa?hkhydkds,  both 

as  epithets  of  krtyds  (understood).  [With  this  reading,  we  can  take  grtsyas  as  nom. 
pi.  fern,  to  grtsa  and  render  ‘ what  fifty-three  clever  or  sly  [witchcrafts  there  are]  ’ ; but 
grtsa,  in  such  an  application  and  with  such  sinister  meaning,  has  rather  slender  support, 
to  wit,  VS.  xvi.  25,  as  cited  by  BR.  ii.  778. J Ppp.  gives  yd  krcchrd  tripahcdqtq  ch-, 
which,  while  it  is  itself  (emended  to  ydh  krcchrds)  not  wholly  unacceptable,  also  favors 
our  yah  krtyas ; there  is  insufficient  reason  for  the  feminine  words  if  krtyds  be  not 
expressed.  [I  cannot  here  attach  much  value  to  the  evidence  of  Ppp. : on  the  one 
hand,  it  confuses  surd  and  sonant  very  often  {kovidam  for  govidam,  xix.  13.  5 : cf. 
xi.  5.  4,  note);  and,  on  the  other,  the  relation  of  its  cch  to  ts  may  be  somewhat  like  that 
discussed  under  x.  9.  23  {rchdra,  rtsdra,  etc.).  The  mss.  are  decidedly  in  favor  of 
grtsyas  as  against  krtyds j but  Whitney’s  objection  as  to  the  omission  of  krtyds  seems 
to  me  a weighty  argument  in  favor  of  his  conjecture. J Our  vinastatejasas  in  c was  an 
emendation,  which,  now  that  the  comm,  also  reads  it,  may  be  regarded  as  sufficiently 
established ; the  mss.  mostly  vinaktatejasas  (also  vinaktu  t-,  vinistat-,  bhanakti  t-, 
minaktu  t-  [etc.  J : /^r^/a-readings,  vinaktu  [as  independent  word  or  as  compounded 
with  tdjasah']  or  also  vinakta°t-).  SPP.  strangely  contents  himself  with  vinaktu  tejasas, 
which  certainly  he  would  be  unable  to  translate  into  anything  even  simulating  sense. 


XIX.  34- 


book  XIX.  THE  ATHARVA-VEDA-SAI^IHITA. 


952 


Ppp.  is  corrupt,  and  brings  no  help  ; it  has  sarva  vyunaktu  tej-.  [_Did  not  SPP.  under- 
stand his  reading  thus : ‘ Let  the  amulet  separate  them  all  from  their  tejas  (ablative)  ’ 
The  instrum,  tejasa,  which  good  authorities  give,  would  also  be  a proper  construction 
with  root  vie:  ‘Let  the  amulet  part  them  all  with  their  efficiency  (Jejas')'  i.e.  rob  the 
wizards  of  their  power  to  make  their  witchcrafts  efficacious  against  us.  Whitney’s 
reading  and  rendering  are  wholly  satisfactory  in  themselves : but  vinaktu  tejasas  or  -sd 
seems  to  me  no  less  so ; and  it  has  much  stronger  support  (directly  or  indirectly)  from 
the  mss.,  and  even  from  Ppp.,  than  has  RW’s  vinastatejasas.  — After  writing  the  above, 
I notice  that  Bloomfield,  p.  672,  interprets  SPP’s  reading  quite  differently:  the  way  in 
which  he  construes  vie  does  not  seem  to  me  admissible.  J 

3.  Sapless  the  artificial  noise,  sapless  the  seven  that  fall  apart ; away 
from  here,  O jangidd,  make  fall  (gat)  misery,  as  an  archer  {dstr)  an  arrow. 

The  first  half-verse  is  perhaps  corrupt,  as  it  is  certainly  unintelligible.  Tht  pada-itxt 
makes  in  a the  astonishing  division  krtrim  : a7inaoaddm  j many  of  the  sa>hhitd-mss.  read 
krtfm-.  All  the  mss.  accent  visrasas,  and  SPP.  with  them;  our  text  emends  to  vis- 
rdsas.  The  minor  Pet.  Lex.  suggests  that  the  saptd  visrtihas  of  RV.  vi.  7. 6 may  be 
meant : ingenious,  but  not  comforting,  as  no  one  has  any  idea  what  the  latter  signifies. 
The  comm’s  guess  is  this  : fiifcrdhatiist/iesu  . . . saptasu  cchidresv  abhicarato  'ipaditak 
sapta  nisyanddh.  In  a,  b,  the  reading  of  Ppp.  is  rasaih  krtrimain  nddatti  arasas  s-.  In 
c the  mss.  have  much  unimportant  variation  of  accent.  At  the  end,  Ppp.  gives  sddhayd. 
The  translation  gives  to  qdtaya  the  meaning  ascribed  to  it  by  the  Hindu  grammarians, 
since  it  suits  the  connection ; the  comm,  renders  the  word  by  tanukuru,  of  which  it  is 
hard  to  see  the  reason  or  sense. 

4.  A spoiler  of  witchcraft  verily  is  this,  likewise  a spoiler  of  niggardry  ; 
likewise  may  the  powerful  jangidd  lengthen  out  our  life-times. 

The  majority  of  mss.  leave  aydm  in  a unaccented ; and  they  divide  pretty  evenly 
between  tdrisat  and  tdrsat  at  the  end;  [_cf.  under  iv.  10. 6 J.  Ppp.  reads  krtyddusana 
vdyarn  atho  'rdt-.  With  the  verse  compare  ii.  4.  6,  which  is  nearly  the  same. 

5.  Let  that  greatness  of  the  jangidd  protect  us  all  about,  wherewith 
[it]  overpowered  the  viskandha  with  force,  [being]  a counteracting 
force  (j). 

Sdfhskartdha  occurs  nowhere  else,  and  is  in  the  translation  assumed  to  be  a word 
made  as  the  opposite' and  contrary  of  viskandha ; it  may,  of  course,  be  only  a variation 
of  the  latter,  another  evil  of  the  same  sort,  as  understood  by  the  Pet.  Lexx.  and  the 
comm,  (yetia  rogena  skandhak  sa/htiatah  safhlagno  bhavati  sa  roga/t  samskandhah). 
The  majority  of  the  mss.  read  in  c sdsdha  (p.  sasaha  |_with  various  accent]);  but  sdsahd 
(as  in  our  text)  is  in  accordance  with  the  nearly  invariable  use  of  the  root  in  AV.  as 
middle,  |_and  is  read  by  one  of  SPP’s  mss.J.  Ppp-  reads  sdsahd,  and  combines  in  d ojo 
jasd.  The  comm,  reads  and  explains  in  c viskandham  ojasd  saha  (favoring  sdsaha). 

6.  Thrice  the  gods  generated  thee  that  art  settled  {ni-s(/id)  upon  the 
earth  ; and  Brahmans  of  old  know  thee  thus  as  Angiras  by  name. 

All  the  mss.  read  at  the  beginning  trs/va  (p.  the  same);  but  even  SPP.  emends  to 
iris  ivd,  as  we  had  done ; the  comm,  has  the  latter.  Ppp.  gives  nis  tvd.  The  comm, 
reads  tisihanta/n  in  b instead  of  nisthitatn.  Some  of  the  mss.  are  discordant  as  to  the 
accent  of  angirds  in  c. 


953 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  35 


7.  Not  the  former  herbs  surpass  thee,  not  thee  the  recent ; a formi- 
dable dispeller  [is]  the  jaTigidd,  a protector  round  about,  of  good  omen. 

Some  of  SPP’s  mss.  read  ndva  at  end  of  b.  The  comm,  has  jangida  in  c ; |_in  both 
text  and  comment  of  the  comm.,  the  (4z-sound  is,  naturally  enough,  spelled  with  a la]. 
Our  pada-mss.  read  in  d paripanah,  without  division. 

8.  So  then  when  thou  didst  come  into  being,  O jangida,  [O  thouj  of 
unmeasured  heroism,  Indra  of  old,  O formidable  one,  |_in  the  beginning 
(pigratds)],  gave  unto  thee  heroism. 

The  translation  follows  our  text,  which,  however,  is  more  thoroughly  altered  from 
that  of  the  mss.  than  in  any  instance  thus  far ; and,  of  course,  in  a manner  open  to  ques- 
tion. At  the  beginning,  all  the  samhita-mss.  give  dthopadandbhagavo  |_one,  bhd-],  which 
the  pada-ra%s.  divide  thus : dtho  iti : pada  : nd  ; bhagavah  [^one,  -vdh]  ; but  the  comm, 
understands  it  as  dtho  'paddna  bh-,  and  SPP.  follows  him  dtha  ; upadana  : bh-)\ 
the  comm,  explains  upadana  by  upadiyate  svikriyate  krtydnirharanadivyapdresxi  — 
which  is  utterly  implausible.  Ppp.  gives  no  help,  giving  aqvayopaddni  bh-.  For  c,  the 
mss.  read  pura  ta  ugra  grasata  (dp-),  p.  pitra  .-  te  : ugra  : grasate  ; upa  : etc. ; and 
SPP.  emends  only  by  changing  ugra  to  ugrah  [^in  p.J,  as  the  comm,  understands.  The 
latter  explains  it  to  mean:  “Indra,  perceiving  that  formidable  creatures  will  devour 
(Purd  grasate  = bhaksayisy anti !)  thee,  O /<r/7^/V/<z,  gave  ” etc.  Ppp.  has  a text  for 
c-d  that  would  make  good  sense : purd  ta  ugrdya  sato  'pendro  (i.e.,  by  the  usual  double 
combination,  sate : upa)  ‘to  thee,  being  before  formidable,  Indra  added  further  heroic 
quality.’ 

9.  To  thee,  O forest  tree,  the  formidable  Indra  imparted  (a-dha)  for- 
midableness ; expelling  all  diseases  (dmivd),  do  thou  smite  the  demons, 
O herb. 

With  the  first  half-verse  compare  iv.  19.  8 d.  For  this  verse  there  are  no  variants  of 
any  consequence,  and  the  two  editions  agree  throughout  with  one  another  and  with  the 
comm.  Ppp.  reads  in  a-b  vanaspataya  indro  'J-,  and,  for  c,  amivds  sarvd  raksdnsi. 

10.  The  crusher,  the  burster,  the  baldsa,  the  side-ache,  the  taknidn  of 
every  autumn,  may  the  jangidd  make  sapless. 

The  two  names  in  a are  found  nowhere  else ; the  comm,  regards  them  as  names  of 
specific  diseases,  the  one  meaning  ‘wholly  injurious,’  the  other  ‘especially  injurious.’ 
The  root  has  not  been  found  with  d as  prefix  |_ except,  as  noted  by  OB.  vi.  209,  at 
GB.  i.  2. 18J.  The  words  might  of  course  also  be  epithets.  The  only  variants  concern 
the  accent  of  prstydmayam ; the  majority  of  mss.  agree  with  the  editions ; some  have 
prstydmayam.  Ppp.  reads  at  the  beginning  d^arira/h,  and  in  d arasam. 

35.  The  same. 

(As  J4. — pahcakam.  3.  pathydpaiikti  ; 4.  nicrt  tristubh.) 

This  hymn  is  found  with  the  preceding  in  Paipp.  (in  xi.),  and  it  has  the  same  viniyoga. 

Translated:  Grohmann,  Ind.  Stud.  ix.  419;  Zimmer,  p.  65;  Bloomfield,  39,  674; 
Griffith,  ii.  293. 

I.  Taking  (grah)  the  name  of  Indra,  the  seers  gave  the  jangidd,  which 
the  gods  in  the  beginning  made  a remedy,  spoiler  of  the  viskatidha. 


XIX.  35- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


954 


The  comm,  (apparently  by  an  oversight)  explains  at  the  end  viskandhabhesajatn, 
while  his  text,  according  to  SPP.,  agrees  with  ours. 

2.  Let  that  jahgidd  defend  us,  as  a protector  of  riches  his  riches ; 
which  \_jangidd\  the  gods,  the  Brahmans,  made  a protector  round  about, 
slayer  of  niggards. 

Tht pada-mss.  read  at  end  of  b dhdna°iva j |_SPP.  emends  to  dhdndoiva,  which  the 
translation  implies  ;J  Ppp.  gives  dhandi  'va. 

3.  The  enemy  of  terrible  aspect  {-cdksus),  the  evil-doer  that  has  come 
— them  do  thou,  O thousand-eyed  one,  make  to  vanish  by  thy  watchful- 
ness pratibodhd)\  thou  art  jahgidd  that  protects  round  about. 

The  translation  implies  in  a emendation  to  durhardam  ghordcaksusam,  which  is 
venturesome,  but  something  has  to  be  done  to  make  sense.  SPP.  reads,  with  |_most  of  J 
the  mss.  and  the  comm.,  durhardah  sdthghoram  {=  atyantakriira7n,  comm.)  cdksus  j the 
comm.  Ljoins  caksus  with  J iidqaya.  Ppp.  gives  no  help ; its  text  (duhdrda  sa/hghora 
caksuth')  apparently  is  meant  for  the  same  with  ours.  In  b is  implied,  instead  of  the 
a ’gamatn  of  the  mss.  and  both  editions,  agatam,  which  may  be  confidently  accepted  on 
the  authority  of  both  Ppp.  and  the  comm.  |_But  adabhau  is  read  by  W’s  O.,  by  two  of 
SPP’s  mss.,  and  by  a third,*  s.m.J  Our  text  emends  at  the  end  to  jangida ; as  all  the 
authorities,  including  Ppp.,  give  -dah,  this  is  retained  in  the  translation.  In  d the  comm, 
appears  to  have  pratib-,  but  it  is  very  probably  an  oversight  of  the  ms.  The  Anukr. 
takes  no  notice  of  the  deficiency  of  a syllable  in  c.  *[_The  carefully  corrected  Dc.J 

4.  Me  from  the  sky,  me  from  the  earth,  from  the  atmosphere,  me  from 
the  plants,  me  from  what  is,  and  me  from  what  is  to  be  — from  every 
direction  let  the  jahgidd  protect  us  about,  v 

The  majority  of  mss.  accent  in  c md  'id  bhavyat.  One  of  the  mss.  of  the  Anukr. 
calls  the  verse  a jagati;  for  this  there  is  no  ground,  but  also  as  little  for  calling  it  nicrt 
as  a tristiibh. 

5.  What  [witchcraft-] workers  are  made  by  the  gods,  and  also  what 
from  mortals  — all  those  may  the  sW-hczXmg  jahgidd  make  sapless. 

The  translation  follows  our  text,  which  deviates  widely  from  that  of  the  mss.  in  a,  b. 
All  these  have,  without  exception, krmdvo j all  devakr id  (p.  devaokrtdh), 

but  with  differences  of  accent;  |_of  SPP’s  authorities,  6 give  correctly  -vd-,  and  8 
g\ve-id/i,  J then  they  vary  in  b between  Tsnd  ya  (all  tbt  pada-mss.  ydk)-,  all  have 
ntd  (p.  utd  iti)]  [_but  W’s  B.  seems  to  rtzA  ydtd;\  finally,  they  vary  between  vabhr- 
tenydh  (the  majority),  -tenydh,  -thenydh,  -tycnydh  (the  pada-m%?,.,  vabhrtenydh,  or 
-tdnyah).  SPP’s  text  has  yd  (p.  yi^  rpidvo  de7>dkrtd  (p.  -tdli)  yd  (p.^^f//)  utd  vavrti 
'nydh  (p.  vavrtd : atiydh  ; but  this  would  give  for  saihhiid-\.^\\.  vavrti  'nydh),  which, 
apart  from  the  added  accents,  is  the  text  of  the  comm.,  as  SPP.  reports;  the  comm., 
however,  assumes  in  his  explanation  . . . a>tye  in  b instead  of  ydk  . . . auyd/i,  and 
declares  vavrie  = vavrtire.  Ppp.,  finally,  gives rpiavo  devakrtd  yo  co  bibhrthebhyd. 
The  case  is  evidently  a rather  desperate  one.  The  word  rsuavas,  found  in  both  Ppp. 
and  comm.,  occurs  nowhere  else  ; the  comm,  gives  for  it  one  of  his  usual  artificial  and 
wholly  worthless  explanations,  hiitsakdh  purusdh j b he  makes  to  mean  “also 

what  other  oppressors  (bddhakds')  go  about.” 


955 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  36 


36.  With  a qatdvara-amulet : for  protection  etc. 

[Brahman. — sadrcam.  (atavdraddivatam . dnustubham^ 

Found  also  Lexcept  4 c,  d,  5 a,  bj  in  Paipp.  ii.  The  comm,  quotes  its  use  from 
Naks.K.  19,  in  the  maha^nti  ceremony  called  samtati,  performed  for  a failure  of 
family,  with  the  qatavara  amulet. 

Translated;  Griffith,  ii.  294. 

1.  The  ^atdvdra  hath  by  its  keenness  {t/jas)  made  to  vanish  the  ydks- 
mas,  the  demons,  mounting  together  with  splendor,  an  amulet  that  expels 
the  ill-named. 

Our  manis  in  d was  an  emendation,  all  the  mss.  having  inanim ; SPP.  also  has  -is, 
on  the  authority  of  the  comm. ; Ppp.  reads  -tiim  and  -(^dtanam.  What  (atdvdra  really 
means  is  very  questionable;  the  Pet.  Lexx.  conjecture  “consisting  of  a hundred  hairs,” 
which  does  not  seem  probable ; the  comm,  says  “ having  a hundred  roots,  or  awns  ” ; 
and  he  further  adds,  on  the  authority  of  vs.  6,  where  the  accordance  with  vdraya-  is 
played  upon,  “warding  off  a hundred  diseases”;  moreover,  there  is  no  reason  apparent 
why  it  should  not  signify  ‘ bringing  a hundred  choice  things  ’ (cf.  v^vdvdrd).  The 
comm,  declares  ‘ill-named’  to  denote  a skin-disease.  |_“  Mounting”:  i.e.  being  raised 
up  to  the  neck  of  the  person  on  whom  it  is  “ bound  ” — so  Griffith. J 

2.  With  its  two  horns  it  thrusts  away  the  demon,  with  its  root  the 
sorceresses;  with  its  middle  it  drives  off  (bad/i)  X.\\c ydkpna;  no  evil  over- 
passes it. 

All  the  mss.,  the  comm.,  and  Ppp.,  read  at  the  end  tatrati,  which  we  emended  to 
tarati,  as  the  other  seems  an  inconceivable  3d  sing.;  the  comm,  glosses  it  with  atikrd- 
mati,  and  explains  the  form  by  f/«/<  (aq  ce  'ii  vikaranadvayam . The  comm,  explains 
the  ‘ two  horns’  as  “ the  two  parts  of  its  apex,  set  on  like  horns.”  The  mention  of  a 
“ root  ” is,  of  course,  an  indication  (though  not  a certain  one)  that  a plant  is  intended. 

3.  'Y'SdQ ydksmas  that  are  petty,  and  they  that  are  great,  noisy  — all  of 
them  the  qatdvdra  amulet,  slayer  of  the  ill-named,  hath  made  vanish. 

Ppp.  reads  in  b qapaihinas.  The  Anukr.  takes  no  notice  of  the  deficiency  of  a 
syllable  in  a. 

4.  A hundred  heroes  it  generated ; a hundred  ydksmas  it  scattered 
away ; having  slain  all  the  ill-named  ones,  it  shakes  down  the  demons. 

The  mss.  (both  s.  and  p.)  vary  in  a between  viras  and  viran,  the  decided  majority  of 
SPP’s  giving  the  latter;  of  ours,  none  save  one  or  two  of  those  collated  since  publica- 
tion; SPP.  reads  virdn  aj-.  Ppp.  has  (^atam  vtrdni  janayac  ch-,  which,  with  emenda- 
tion to  virydni  janayah,  is  perhaps  the  true  reading.  About  half,  indeed,  of  the  mss. 
read  -nayatt,  which  also  makes  a possible  text  {qatdm  vira  ajanayati). 

5.  A golden-horned  bull  [is]  this  amulet  of  ^atdvdra;  having  shattered 
{trJi)  all  the  ill-named  ones,  it  hath  trodden  down  the  demons. 

A few  of  the  authorities  |_some  confusing  the  primary  with  the  wr</(/;^/-derivativeJ 
read  in  b qatdvdras  or  qatavdrds  or  qdtdvdras.  In  c,  all  the  mss.  |_save  perhaps  W’s 
B.J  read  trdhva,  which  SPP.  mistakenly  emends  to  trddhva  (as  if  one  were  to  emend 


xix.  36-  BOOK  XIX.  THE  ATHARVA-VEDA-SAI^IHITA. 


956 


the  dhva  of  rudhva  and  lidhva  to  -ddhva).  Ppp.  is  corrupt,  giving  durnas  tris  sarvas 
ti*idhva  apa  raksansy  apa  kramlm.  The  second  half  of  vs.  4 and  the  first  half  of  vs.  5 
are  wanting  in  Ppp. 

6.  With  the  gatdvdra  I ward  off  (vdraya-)  a hundred  of  the  ill-named 
ones  (f.),  a hundred  of  the  Gandharvas-and-Apsarases,  and  a hundred  of 
the  doglike  ones  (f.). 

Some  of  the  mss.  accent  in  b gandharvapsardsa?n.  All  [_save  W’s  B.J  have  in  c 
^atdtk  ga^vanvdtind/n  (varying  to  qaqcatv-'.  p.  qa(^van<^vdtinam')  \ our  qatdm  ca  (^vdnva- 
is  an  emendation,  and,  as  it  seems,  an  easy  and  necessary  one,  supported  by  Ppp.,  which 
reads  gatam  ca  qimvatindfh  |_Griffith  renders  by  ‘ dog-mated  nymphs,’  referring  it  to  the 
Apsarases,  and  citing  most  appositely  xi.  9.  15  and  iv.  37. 1 1 J.  The  comm,  reads  with 
the  mss.,  and  furnishes  one  of  his  characteristic  absurd  explanations ; the  word  comes 
from  fa(^vat  ‘ constantly,’  with  n substituted  for  d in  the  combination,  and  means  rnuhur- 
muhuh  plddrtha7n  agantryo  grahapasmaradya  vyadhayah ! He  declares  the  fern. 
durndmnl  to  be  used  in  a |_with  reference  toj  vyadhi,  forgetting  that  vyadhi  is  mascu- 
line. |_For  the  play  in  d,  cf.  my  note  to  xviii.  3.  29.  J 

37.  With  an  amulet:  for  various  blessings. 

\Atharvan. — caturrcam.  agneyam.  trdistubhavi : 2.  astirapankti ; g.  p-p.  niahdbrhati ; 

4.  purauptikJ] 

Not  found  in  Paipp.  The  comm,  neither  quotes  nor  devises  a viniyoga^  but  SPP. 
finds  it  used  in  Naks.K.  19,  in  the  7naha(^dnti  ceremony  called  tvastri,  with  a threefold 
amulet,  on  occasion  of  the  loss  of  a garment. 

Translated:  Griffith,  ii.  295. 

1.  This  splendor  hath  come,  given  by  Agni,  brightness  {bhdrgd),  glory, 
power,  force,  vigor  {ydyas),  strength  ; and  the  heroisms  that  are  thirty- 
three — those  let  Agni  give  forth  to  me. 

Most  of  the  mss.  accent  baldTn  at  end  of  b.  The  first  half-verse  corresponds  to  a 
first  half-verse  in  TB.  (ii.  5.  7*),  MS.  (ii.  3.  4),  and  A^S.  (vi.  12.  2);  all  these  read  at 
end  of  a a 'gdt,  and  A^S.  has  radhas  instead  of  vdrcas;  then,  in  b,  TB.  and  A(^S.  give 
yd^o  bhdrgah  sdha  6jo  bdla7h  ca,  MS.  77idhi  radhah  sdha  djo  bdla7n  ydt,  all  making  a 
good  tristubh  pada;  the  verse  is  too  irregular  to  be  called  simply  a tristubh.  LWith  c, 
cf.  27.  10  a,  above.J 

2.  Splendor  set  thou  in  my  body  {ia7iU),  power,  force,  vigor,  strength ; 
unto  Indra-like  action,  unto  heroism,  unto  [life]  of  a hundred  autumns, 
do  I accept  thee. 

The  majority  of  mss.  again  accent  bald77t.  In  a,  SPP.  has  the  better  reading  ta7ivd77i, 
with  the  comm,  and  a single  ms.  (accidental  ?).  LThe  transition-form  ought  probably 
to  be  oxytone,  ta7ivai7i ; see  my  Nou7i-l7iJlectio7t,  p.  412,  near  top.J  |_VVith  our  second 
lialf-verse  cf.  the  second  half  of  the  verse  just  cited  from  TB.MS.AQS.:  apart  from 
two  or  three  misprints,  it  reads  dirghayutvaya  (^atdqdraddya  p7dti  grhtid/7ii  (MS. 
grbh7id77ii : AQS.  grbh)idt7ii,  cf.  Gra77i77iar  § 195  a)  77iahatd  vhydya  (MS.  -td  i/td/iyaya) 
— a confused  blending  of  tags  : cf.  xi.  i . 3,  7,  and  so  on.J  |_The  comm,  takes  a,  b as 


957 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  38 


addressed  to  Agni.J  Under  2 c,  d and  vss.  3 and  4,  he  speaks  of  the  thing  addressed 
simply  as  a padart/ia,  ‘ a substance,’  not  presuming  to  define  what  it  is : an  unusual 
restraint  on  his  part. 

3.  Unto  refreshment  thee,  unto  strength  thee,  unto  force,  unto  power 
thee,  unto  superiority  thee  do  I carry  about,  unto  the  wearing  of  royalty 
for  a hundred  autumns. 

Very  likely  the  last  word  is  best  rendered  as  a noun;  the  comm,  so  takes  it.  The 
mss.  all  accent  rastrdbhrt-,  which  SPP.  retains;  our  text  makes  the  necessary  emenda- 
tion to  -trabhrt-  |_cf.  Gram.  § 1213  cj.  ^Even  though  j-p.  mahabrhati  be  taken  {Ind. 
Stud.  viii.  243)  as  12:12: 12,J  the  definition  of  the  Anukr.  is  bad : the  verse  is  just  as 
much  an  dstarapahkti  as  vs.  2 ; |_both  are  doubtless  to  be  scanned  as  8 -t-  8 : 1 1 -t-  1 1 J. 

4.  Thee  with  the  seasons,  with  them  of  the  seasons ; thee  unto  life- 
time, unto  splendor;  with  the  brilliancy  of  the  year  — with  that  we  make 
[thee]  cheek  by  jowl. 

LAll  the  mss.  give  here  rtiibhis  tvd  'ty  dka  (=  v.  28.  13),  except  W’s  O.  and  SPP’s 
careful  Dc.,  which  have,  disregarding  the  accents,  rtubhyas  tve  'ty  eka  (=  iii.  10.  10). 
The  metrical  definition  of  the  Anukr.  as  purausnih,  coinciding  with  its  definition  of 
V.  28.  13  (not  with  that  of  iii.  10.  10),  supports  the  mss.  in  the  implication  that  a repeti- 
tion of  V.  28.  13  is  here  intended  ; and  so  does  the  pratika  given  by  the  Anukr.,  which 
is  rtubhas  tvd  "rtavdih  (not  the  "rtavebhyah  of  iii.  10.  to).  The  Berlin  ed.,  accord- 
ingly, here  repeats  v.  28.  13  : SPP.,  on  the  other  hand,  repeats  iii.  10.  10  ;J  in  this  he 
follows  the  comm.,  who  gives  at  this  point,  curiously,  iii.  10.  10  in  full,  and  makes  an 
entirely  new  commentary  upon  it,  taking  no  notice  of  its  having  occurred  before.  The 
mss.  appear  to  have  confounded  the  two  pratikas  in  a measure : [_and  this  probably 
accounts  for  the  false  lingualization  of  -bhyas  tvd  — see  note  to  iii.  10.  10,  and  observe 
that  both  mss.  of  the  Anukr.  here  have  rtubhas  tv-,  which  is  neither  one  thing  nor  the 
other  !J  |_For  sdmhanu,  W’s  ‘cheek  by  jowl’  is  perhaps  a better  version  than  the  one 
which  he  gave  at  v.  28.  13,  ‘of  closed  jaw,  free  from  involuntary  opening  of  the  jaws.’ 
A third  version  is  given  by  Griffith  : ‘ we  fasten  thee  [the  amulet]  about  the  neck.’ 
Digha  Nikaya,  ii.6i,  suggests  still  a fourth  interpretation,  ‘affected  with  lock-jaw,’  not 
applicable  here:  cf.  viii.  i.  16.J 

38.  With  gtiggulu : against  disease. 

[Atharvan. — trcam.  mantroktagtdguludevatdkam.  dnustubham.  2 a-d.  4-p.  usnih  ; 2 e-f. 

i-av.  prdjdpatyd ' nustiibh^ 

Found  also  in  Paipp.  xix.  Used,  according  to  the  comm,  (together  with  hymn  39), 
by  Parig.  4.  4,  in  the  ceremony  of  a king’s  entrance  into  his  sleeping-house,  to  the 
accompaniment  of  incense  of  kustha  and  guggulu. 

|_With  regard  to  the  name  of  the  latter  substance,  there  is  a question  as  to  its  spell- 
ing, whether  with  -Ig-  or  with  -gg- ; and  a second  as  to  its  accent,  whether  on  the  first 
syllable  or  on  the  last.  As  to  the  first  question,  the  mss.  are  here,  as  elsewhere,  quite 
at  variance : see  below.  As  to  the  second,  the  proper  accent  seems  to  be  proparoxytone  : 
so  TS.  at  vi.  7..%^,  gulgulu,  nominative;  and  above,  at  ii.  36.  7,  where  the  word  is  nom., 
both  W’s  and  SPP’s  authorities  agree  in  accenting  the  first  syllable.  In  this  hymn, 
however,  all  of  W’s  and  of  SPP’s  authorities  agree  in  vs.  i in  accenting  the  last  syllable. 


xix.  38-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


958 


-gulds,  and  so  both  editions  print:  in  vs.  2,  again,  all  (save  W’s  P.M.W.,  -Id)  agree  in 
having  -liij  and  the  Bombay  ed.  has  -lu  (as  nom.),  while  the  Berlin  ed.  and  the  Index 
hzwG  guggulu  (as  voc.)  ; whether  the  comm,  intends  guggulo  (voc.)  ox  guggulus  (nom., 
with  the  later  gender),  I am  not  sure.  If  we  read  guggulu  (as  voc.),  it  may  be  noted 
that  no  other  voc.  sing,  neuter  from  stems  in  it  or  i is  registered  in  my  Noun-Inflection 
(see  p.  413,  39°)-J 

Translated:  Grill,  39,  193;  Bloomfield,  40,  675;  Griffith,  ii.  295. 

1.  Ydksmas  obstruct  him  not,  a curse  attains  him  not,  whom  the 
agreeable  odor  of  the  healing  guggulu  attains. 

All  the  mss.,  and  SPP.,  read  in  a drundhate,  which  our  text  emends  to  ar- ; but  the 
form  is  obviously  false  ; a rundhate  would  be  the  simplest  and  easiest  change.  Ppp.  has 
yakpnd  ru-  |_i.e.  yakpndru- : which  may  of  course  mean  yakpnas  a ru-  as  well  J ; and, 
at  end  of  b,  -tho  ‘qnute.  As  everywhere,  the  mss.  vary  between  gugg-  and  gulg-  in  c ; 
SPP.  adopts  the  latter ; the  comm,  agrees  with  our  text  in  giving  the  former ; Ppp.  has 
always of  d,  all  the  mss.  have  aqnute,  but  this  time  SPP.  follows  us 
in  making  the  necessary  emendation  to  aqnute.  [_ Again,  as  often  (cf.  note  to  xviii.  3.  47), 
the  accent-blunder  is  due  to  a faulty  assimilation,  — in  this  case,  with  the  accent  of 
aqnute  at  the  end  of  the  preceding  half-verse. J 

2.  From  him  the  ydksmas  scatter  away,  like  antelopes  from  a wild 
beast.  If,  O gitgguhi,  thou  art  from  the  river,  or  if  also  from  the  ocean, 
the  name  of  both  have  I taken  {grah),  that  this  man  may  be  uninjured. 

There  is  discordance  among  the  authorities  as  to  the  division  and  numbering  of  the 
verses  of  this  hymn.  The  Anukr.  makes  three  verses,  reckoning  the  last  two  padas  as 
third  verse,  and  SPP.  follows  it,  although  this  division  is  wholly  opposed  to  the  sense, 
as  breaking  a sentence  in  two.  The  comm,  reckons  only  the  first  of  the  three  lines  as 
vs.  2,  noting  that  it  may  also  be  explained  as  belonging  to  vs.  i,  being  connected  in  sense 
with  that ; the  other  two  lines  he  makes  vs.  3.  Our  division  followed  the  majority  of 
our  mss.,  with  which  agree  the  minority  of  SPP’s.  The  choice  between  the  three  modes 
of  division  is  difficult,  and  fortunately  the  matter  is  of  no  importance.  [_Grill,  p.  193, 
suggests  that  i a,  b is  the  foreign  element,  a prefixed  fragment  about  yakpna.  Tliat 
leaves  i c,  d and  2 a,  b for  our  first  vs.,  and  2 c-f  for  our  second.  J The  mss.  all  read 
in  b mrgd  dqva  iva,*  which  is  obviously  wrong  and  unintelligible,  though  the  comm., 
after  his  fashion,  gives  two  equally  worthless  interpretations,  once  taking  dqvas  as  an 
adjective  (=  aqugaminas)  to  mrgas,  and  once  supplying  a second  iva : “like  deer  [or] 
like  horses.”  The  translation  follows  our  emendation,  which  is  certainly  plausible  to  an 
acceptable  degree.  Ppp.  is  corrupt : yakpnad  mrgayasdya  vedhase.  The  /<7^/rt-mss. 
blunderingly  read  irate  at  end  of  a ; even  SPP.  allows  himself  to  emend  to  irate.  In  c 
he  again  gives  gitlgulii  [_not  gugg-\,  with  the  majority  of  his  mss. : our  guggulu  is  in 
respect  to  accent  |_as  voc.J  an  emendation  (our  mss.  read  -lu  or  -Id),  but  one  called  for 
by  the  following  dsi ; |_this  reason  does  not  seem  to  me  cogent : reading  the  nom.  -lu 
(with  SPP.:  see  introd.),  we  may  render,  ‘whether  thou  art  guggulu  from  the  river  or 
\_gugguli't\  from  the  ocean ’J.  In  d,  the  mss.  give  o\'Cx\tx  yddvspyasi  ox  yddvdpyasi 
(p.ydt : vd  : dpi  : dodsi)\  SPP.  accepts  in  his  samliitd-iext  va  'py  asi,  but  in  h\s  pada- 
text  changes  d^dsi  to  dsi,  thus  making  the  two  texts  discordant ; if  he  had  courage  for 
the  latter  alteration,  he  should  also  have  had  it  for  emending  dsi  in  sanihitd  to  dsi,  as 
we  had  done,  and  as  is  plainly  required.  LThe  text  of  the  comm,  has  'py  *|_But 

W’s  P.M.W.,  tnrgdm.\ 


959 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  39 


39.  With  kiistha  : against  diseases. 

[Bhrgvan^ras.  — dafakatn.  mantroktakusthadevatyam.  dnustubham  : 2,  j.  pathydpankti ; 4. 

6-p.jagatl  {2-4.  j-av.);  j.  7-/.  (akvari ; 6S.  asli  {j-8.  4-av.).'] 

Found  also  in  Paipp.  vii.  The  viniyoga  is  the  same  with  that  of  the  preceding 
hymn.  LWhitney,  note  to  Prat.  ii.  67,  speaks  of  the  critical  bearing  of  the  fact  that 
vs.  I is  cited  by  the  comm,  to  the  Prat. : see  above,  p.  896,  i . J 

Translated:  Grohmann,  Ind.  Stud.  ix.  392,  420-422  (parts);  Ludwig,  p.  198;  Bloom- 
field, 5,  676;  Griffith,  ii.  295.  — Hillebrandt,  Ved.  MythoL,  i.  65-66,  discussing  the  con- 
nection of  kustha  and  soma,  cites  part  of  the  hymn.  Cf.  v.  4 and  vi.  95. 

1.  Let  the  heavenly  rescuing  kttstha  come  hither  from  off  the  snowy 
[mountain] ; do  thou  make  vanish  all  takmdn  and  all  the  sorceresses. 

Of  course,  himdvant  may  also  be  rendered  ‘ Himalaya.’  LFor  -tas pari,  cf.  note  to 
Prat.  ii.  67. J Emendation  in  c to  ndqdyan  is  suggested  as  acceptable ; (_and  ndqayam 
is  the  reading  of  Ppp.,  both  here  and  in  5 f J.  Some  of  the  mss.  read  at  the  beginning 
the /a^/l2-mss.  have  blunderingly  ditu  instead  of  a : etu  j SPP.  emends  to  the 

latter. 

2.  Three  names  are  thine,  O ktistha  : by-no-means-killing,  by-no-means- 
harming  : — by  no  means  may  this  man  take  harm,  for  whom  I bespeak 
{pari-brfi)  thee,  at  evening  and  in  the  morning,  likewise  by  day. 

In  a,  part  of  the  mss.  accent  kustha.  In  b,  c,  SPP.  reads  nadyamard  nadyarisah  : 
nddya  'ydm  etc.  There  is  hardly  any  ms.  that  distinguishes  dya  and  gha  in  such  a 
manner  that  confidence  can  be  placed  in  its  testimony  as  between  the  two ; so  that, 
although  SPP.  reports  nadya-  from  all  his  mss.,  it  is  really  of  no  account.  But  the 
comm,  shows  that  he  reads  nadya-  by  his  explanation  : nadya,  he  says,  means  “ being 
in  a stream  and  by  “stream”  is  meant  the  waters  {udakani^  in  a stream  ; and 

the  virtual  sense  is  “ diseases  that  originate  in  faults  of  water  ” : or  else,  he  sagely  adds 
(betraying  that  his  expositions  are,  as  usual,  the  merest  guesses  of  a skilless  etymologist), 
nadya  means  nadaniya  or  qabdaniya ; i.e.,  atyantaduspariharatvena  qabdyamana ; 
and  the  two  epithets  mean  “ killing  ” or  “ harming  ” such  nadyas  j while  the  third  name 
is  nadya  simply,  since  a killer  (yndrakai)  of  nadyas  is  himself  called  nadya.  We  had 
the  second  of  the  two  epithets  above,  at  viii.  2.  6 and  7.  6,  and  in  the  former  passage  the 
comm,  explained  (falsely)  and  read  nagha-.  It  seems  hardly  doubtful  that  our  readings 
|_with  gh,  not  dy\  and  the  translation  founded  on  them  are  the  true  ones  here,  though 
that  implies  that  the  comm,  worked  from  mss.  only,  and  not  from  oral  representatives  of 
the  text.  LWeber,  Sb.  1896,  p.  681,  discusses  na  gha.\  Ppp.  agrees  precisely  with  our 
text  in  b and  c (in  d it  has  as7ndi  and  in  e divaJi).  In  b,  all  the  mss.  read  (assuming, 
here  and  later,  that  the  character  is  dya,  and  not  ghd)  nadya  niaro  (p.  nadyd  : marah)  ; 
nearly  all  follow  it  with  ftadyayuso  or  -sah  (p.  fiadyd  : ayusali)-,  but  two  of  SPP’s,  and 
two  others  p.m.,  give  nadyariso  [the  comm,  nady aviso \.  In  c the  general  reading  is 
nadyaydmpurusorisat,  but  one  or  two  fail  to  accent  'yam,  and  a few  have  -so  rsat  (all 
the  pada-xnss.  rsat).  The  comm,  treats  nadya  in  c as  a vocative,  and  SPP.  accord- 
ingly changes  the  accent  to  nddya  'ydm 4 in  b he  alters  the /d:^^l2-text  to  ttadya°mdrdh  : 
nadydorisak.  The  Anukr.  pronounces  this  verse,  as  well  as  the  two  following,  tryava- 
sdna,  but  nearly  all  the  mss.  omit  here  the  sign  of  interpunction  before  na  ghd  'yam 
puruso  risat,  although  they  introduce  it  both  times  later ; in  this  verse,  our  edition 


XIX.  39- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


960 


follows  the  mss.,  but  SPP’s  the  Anukr.  In  d,  all  the  mss.  pari  bra- \ SPP.  follows 
us  in  emending  the  accent  to  paribrdvimi.  The  comm,  repeats  nadya  ’yam  puruso 
risat  a second  time. 

3.  “ Lively  ” by  name  is  thy  mother ; “ living  ” by  name  is  thy  father  : 
— by  no  means  may  etc.  etc. 

All  the  mss.,  the  comm.,  and  Ppp.,  read  in  b jivantds,  and  so  of  course  SPP.;  there 
was  doubtless  no  sufficient  reason  for  altering  to  jivalds  in  our  text.  Ppp.  adds  further, 
2LlX.tr  pita,  marsa  ndma  te  svasd.  With  a,  b compare  i.  24.  3 a,  b. 

4.  Thou  art  the  highest  {uttamd)  of  herbs,  as  the  draft-ox  of  moving 
creatures  (jdg-at),  as  the  tiger  of  beasts  of  prey:  — by  no  means  may 
etc.  etc. 

|_Padas  a-c  are  repeated  from  viii.  5.  1 1 : see  note.J  Ppp.  combines  uttamo  'sy  os-. 
It  repeats  in  the  refrain  its  readings  asmdi  and  divah  (see  note  to  vs.  2). 

5.  Thrice  from  the  Cambus,  from  the  Angirases,  thrice  from  the 

Adityas,  thrice  from  the  All-Gods  art  thou  born ; this  all-healing  kiUtJia 
stands  along  with  soma ; do  thou  make  vanish  all  the  tahndn  and  all  the 
sorceresses.  * 

All  the  authorities  (_save  Ppp.J  agree  in  ^ambubhyas,  and  our  alteration  to  bhrgubhyas 
is  not  to  be  approved.  All  our  samhitd-mss.,  and  the  majority  of  SPP’s  rawAf/a-authori- 
ties,  with  the  text  of  the  comm.,  read  after  it  dngireyebhyas  (one  or  two  -raye-),  and  the 
comm,  takes  the  word  as  adjective  (=  ahgirasdm  apatyabhiitebhyah')  qualifying  qambu- 
bhyas.  SPP.  adopts  dngirebhyas,  with  the  rest  of  the  mss. ; our  emendation  to  -robhyas 
is  a very  simple  and  plausible  one,  when  dealing  with  a text  in  the  condition  of  this. 
Ppp.  is  very  corrupt ; tisyatnividyogirayebhyas ; in  d,  further,  it  has  -bhesaja,  in  e 
tisthasi,  in  f na^ayath  (as  in  i c).  SPP.,  probably  by  an  oversight,  inserts  a stroke  of 
interpunction  between  d and  e ; it  is  against  the  Anukr.,  and  our  mss.  do  not  have  it. 

6.  The  agvatthd,  seat  of  the  gods,  in  the  third  heaven  from  here  : there 
[is]  the  sight  {cdksana)  of  immortality ; thence  was  born  the  kustha. 

This  verse  and  the  next  correspond  nearly  with  v.  4.  3,  4 (repeated  as  vi.  95.  i,  2). 
Most  of  the  mss.  accent  in  d kusthds.  SPP.  adds  to  this  verse  and  the  next  the  last 
four  padas  of  vs.  5,  as  a refrain  continued  from  that  verse ; and  this  is  evidently  the 
understanding  of  the  Anukr.,  and  the  comm,  ratifies  it.  Whether  SPP.  makes  the  addi- 
tion on  the  authority  of  these  two  alone,  or  whether  some  of  his  mss.  also  intimate  it, 
he  does  not  state;  not  one  of  our  mss.  gives  any  sign  of  it.  l_Ppp-  has  jayatdt  sah  : 
presumably  answering  to  the  end  of  pada  d of  the  Berlin  ed. ; but  Rotli’s  Collation  is 
not  quite  clear.  J 

7.  A golden  ship,  of  golden  tackle,  moved  about  in  the  sky ; there  [is] 
the  sight  etc.  etc. 

As  to  the  correspondence  and  the  extent  of  this  verse,  see  the  note  to  vs.  6.  Ppp. 
reads  hiranyena  ndur  |_and  omits  c,  dj. 

8.  Where  there  is  no  falling  downward  (.?),  where  the  head  of  the 
snowy  [mountain],  there  is  the  sight  of  immortality ; thence  was  born 
the  kustha:  — this  all-healing  kustha  etc.  etc.  (as  vs.  5). 


961 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  40 


The  mss.  all  |_save  SPP’s  D.,  which  has  uavah  : cf.  the  navas  of  Ppp.J  read  in  a 
na  'va  prabhrAhqanam  (p.  ,•  dva  : praobhr-),  and  the  comm,  so  understands  it  {yatra 

dyuloke  tatrasthanam  sukrtinam  avahmukhaprabhranqo  na  'sti) ; and  considering  this 
(if  there  were  such  a place-name,  it  is  just  the  sort  of  thing  that  we  might  fairly  expect 
the  comm,  to  know  and  report),  and  that  na%>a  nowhere  appears  as  combination-form  of 
nau,  and  tliat  pra-bhrahq  is  not  used  of  the  sliding  down  of  a boat  or  ship  on  a moun- 
tain, and  appears  wholly  unadapted  to  that  use,  it  must  be  pronounced  an  excessively 
daring  and  not  less  questionable  proceeding  to  emend  to  navaprabhrdn(^anam,  translate 
it  by  the  “descent  of  the  ship,”  and  connect  it  with  the  more  modern  Brahmana-legend 
of  Manu’s  flood  — as  is  done  in  our  text,  by  Weber  in  his  notes  to  Die  Fluthsage  {Ind. 
Streifen  i.  ii),  and  by  others  elsewhere  |_cf.  Griffith’s  notej.  Ppp.  reads  \_sa ] yatra 
navas  paribhraqanam. 

9.  Thou  whom  Ikshvaku  of  old  knew,  or  thou  whom  Kushthakamya 
[knew],  whom  Vayasa,  whom  Matsya  — thereby  art  thou  all-healing. 

There  is  almost  nothing  here  that  is  not  verj-  questionable.  Only  the  comm,  has 
iksvakus  in  a;  the  majority  of  mss.  give  isvdkas,  but  some  (which  SPP.  follows) 
iksvakas.  In  b the  pada-mss.  divide  kustha  ; kantydh,  and  the  comm,  so  understands 
it  {kdrnya  = kamaputra)-,  SPP.  follows  them;  though  here  our  emendation  to  kustha- 
seems  plainly  called  for.  In  c,  the  mss.  have  va  vdso  (or  vaso : SPP. 

vdso)  ydm  atsyas  t- ; the  text  of  the  comm.,  yam  va  vaso  yamasyas  (explained  as  “ hav- 
ing a mouth  like  Yama’s”!);  here  emendation  is  a rather  desperate  undertaking;  the 
translation  follows  the  conjectures  of  our  text  |_but  with  iksvdkur  in  aj.  Ppp-  reads,  in 
a-c,  piirvaksvako  yam  va  tva  kustikaq  ca  ahi^yavaso  anusdricchas  tend-  etc.  — too 
corrupt  to  give  any  help. 

10.  The  head-paining,  the  tertian,  |_andj  that  which  is  constant,  is  hiber- 
nal— the  takmdn,  O thou  of  power  in  every  direction,  do  thou  impel  (su) 
away  downward. 

The  last  half-verse  is  identical  with  v.  22.  3 c,  d,  above.  The  mss.  read  in  a qtrsa- 
lokdm  (p.  -saalo-y,  and  the  comm,  understands  it  as  two  words,  qlrsa  lokam.  translating 
“ they  call  thy  head  the  third  world  (i.e.  the  sky,  which  is  third  world  in  respect  to 
earth)”!  Ppp.  \\2lS  0rsdldkam.  The  comm,  reads  in  c -viryam,  with  his  customary 
disregard  of  accent ; |_some  mss.  accent  viqvddhd,  thus  suggesting  viqvadhdvUyam 
(epithet  of  takmanani)  as  a possible,  if  inferior,  variant J.  Only  two  or  three  of  the 
mss.  give  the  accent  tfttyakam,  found  elsewhere  in  the  text  (i.  25.4:  v.  22.  13),  and 
SPP.  follows  the  majority  and  adopts  trtf-.  SPP.  is  also  inconsistent  in  writing  in 
pada-X.QX\.  sadamadih  but  in  ja/«Af/a-text  sadandirj  Ppp.  has  instead  sadanti. 


40.  To  various  divinities : for  various  blessings. 

[Brahman.  — caturrcam.  bdrhaspatyam  uta  vdiqvadevam.  dnustubham  : i.  paranustup  tri- 
stubh  ; 2. purahkakummaty  uparistddbrhati ; j.  brhattgarbhd  ; 4- dp.  drsi gdyatrt.'] 

Of  this  hymn  only  the  first  verse  occurs  in  Paipp.  (in  xix.).  The  comm,  reports  no 
viniyoga,  but  SPP.  supplies  one,  finding  it  quoted  in  Parig.  37.4,  in  a ceremony  of 
expiation  for  the  loss  (ndqa)  of  a strainer;  (_and  again,  in  37.  14,  for  use  in  case  a 
certain  earthen  vessel  (upaydma)  falls  from  the  handj. 

Translated  : Griffith,  ii.  297. 


XIX.  40- 


book  XIX.  THE  ATHARVA-VEDA-SAKIHITA. 


962 


1.  What  that  is  defective  {chidrd)  of  my  mind,  and  what  of  my  voice 
hath  io\xx\d  {}jagdma)  Sarasvati  enraged,  let  Brihaspati,  in  concord  with 
all  the  gods,  mend  {sam-dhd)  that. 

The  meaning  of  b is  extremely  doubtful.  SPP.  reads  sdrasvatl  against  the  large 
majority  of  his  authorities  and  all  of  ours,  which  have  -tim.  Our  hdrasvantam  was  a 
conjecture,  and  perhaps  not  a particularly  successful  one.  The  translation  given  (ten- 
tatively) above  implies  -tlm  manyumattm,  while  all  the  mss.,  the  comm.,  and  SPP., 
have  -mdniam.  Ppp.  reads  sarasvati : tnanvavitiam  jagdma.  Hardly  a ms.  gives 
an  accent  to  jagama  (one  of  SPP’s,  probably  by  accident,  and  another,  p.m.). 
Ppp.  reads  in  d sandaddiu.  There  are  corresponding  verses  in  VS.  (xxxvi.  2)  and  Ap. 
(xiv.  1 6.  1),  but  they  cast  no  light  on  b : VS.  reads  ydn  me  chidrdm  cdksuso  hfdayasya 
mdnaso  va  ’iitrnnam  bfhaspdtir  me  tdd  dadhaht  j and  Ap.,  7>ie  tnanasa<^  chidrath 
yad  vdco  yac  ca  me  hrdah  : aya/h  devo  brhaspatih  sath  tat  sincatu  rddhasd. 

2.  Do  not  ye,  O waters,  devastate  {pra-math)  our  wisdom  nor  our 
brdhman;  come  ye  flowing  with  easy  flow,  being  invoked ; [be]  I of  good 
wisdom,  having  splendor. 

All  the  mss.  accent  apas  in  a,  and  SPP.  refuses  to  follow  us  in  the  obvious  emenda- 
tion to  apas,  although  the  comm,  also  takes  the  word  as  vocative.  At  the  end  of  b,  the 
comm.,  followed  by  three  of  SPP’s  authorities,  has  7nathista  7iah.  In  c,  the  mss.  read 
qusyada  (p.  the  same),  and  the  comm,  understands  it  as  (7esyat  :dy  SPP.  emends  by 
conjecture  to  susyadas  (p.  suosyadah'),  which  is  decidedly  more  successful  than  our 
^us77iadas.  The  translation,  however,  ventures  to  emend  yet  further,  to  susydda 
(p.  sttosydda  : a).  Most  of  the  mss.  give  sya7i7iadhvam ; |_W’s  O.  and  SPP’s  carefully 
corrected  Dc.,  s.m.,J  join  with  the  comm,  in  sya7ida-,  which  stands  in  both  printed  texts. 
The  translation,  finally,  implies  our  reading  dipahutas,  against  the  mss.,  SPP.,  and  the 
comm.,  which  give  -tas  {-to  'ha77t)\  against,  also,  the  Anukr.,*  but  making  much  better 
meter  than  if  c is  ended  with  sya7idadhva77i.  The  mss.  and  SPP.  have  su77iidhas  (the 
^.-mss.  wrongly  suo77iddhd')\  [_in  the  edition J we  [should  havej  rectified  the  accent  [so 
as  to  readj  su77tedhas.  *[The  Anukr.  would  scan  as  6-f  8 :8  + 12  ; the  Berlin  text  as 
6d-8: 12-1-8. J 

3.  Do  not  ye  injure  our  wisdom,  nor  our  consecration,  nor  what  ardor 
{tdpas)  is  ours ; be  they  propitious  to  us  in  order  to  [prolonged]  life-time ; 
let  them  become  [our]  propitious  mothers. 

The  mss.  have  in  b hinsista77i,  and  SPP.  does  not  follow  our  obviously  acceptable 
emendation  to  -sta.  The  comm.,  too,  has  -sta/7i,  and  explains  it  by  calling  [into  servicej 
that  everlasting  pair  dydvaprthivl ; but,  as  alternative,  he  apparently  goes  on  to  antici- 
pate the  pair  of  A(jvins  from  vs.  4 ; there  is,  however,  a lacuna  in  the  sole  manuscript, 
cutting  off  this  explanation  almost  at  the  beginning.  In  c,  the  mss.  all  have  sd77isva7tta 
ay-  (p.  sd77tosva7itah  /),  but  the  comm.  ^a7tsa7ttn,  explaining  it  as  = stuva7itu ; [SPP. 
reports  that  the  text  of  the  comm,  is  ^a7//sa7ifit  and  that  the  sole  ms.  of  the  commentary 
has  actually  sa7itu SPP.  takes  this,  and  alters  it  to  fdw  sa7itu ; our  emendation  to 
simple  sa7it7t,  suiting  both  sense  and  meter,  is  obviously  to  be  accepted.  The  pada-m^'s. 
in  general  give  qiva  in  c;  [but  one  of  W’s  and  one  of  SPP’s,  each  s.m.,  have 
they  all  [except  perhaps  W’s  L.J  have  <^ivah  in  d.  There  is  no  good  reason  why  the 
Anukr.  should  call  the  verse  brhatlgarbhd,  since  c can  be  read  as  eight  syllables  in  cither 
form. 


9^3 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  42 


4.  That  food  {?is),  O Alvins,  which,  full  of  light,  shall  make  us  pass 
through  the  darkness,  may  ye  give  (ra)  to  us. 

The  verse  corresponds  to  RV.  i.46. 6,  and  is  translated  from  the  RV.  text,  the  AV. 
version  being  utterly  corrupt,  and  offering  a very  noteworthy  measure  of  what  this  nine- 
teenth book  can  do  in  the  way  of  corruption  even  of  a text  that  is  intelligibly  handed 
down  elsewhere.  The  ms.  reading  is  wit  tiah  ptparid  a<^vina  jydtismaii  idmas  tirdh : 
tarn  asmdl  rdsatdm  (sum.  Our  text  differs  from  that  of  RV.  only  by  reading  ptparid 
(which  is  an  oversight  for  the  ptparad  [Grammar  § 869  cj  of  the  RV.)  and  rdsathdm 
(which  is  bad);  |_RVL  has  rasatham,  to  be  taken  as  augmentless  r-aorist,  2d  person 
dual  middle J.  The  comm,  differs  from  RV.  by  giving  ma  at  the  beginning ; j^his  text, 
furthermore,  has  rdsatam ; but  his  comment  has  rasatham,  like  RV'.  J ; he  understands 
a<;vind  correctly  as  vocative.  SI’P.  clings  to  rdsatam,  and  thinks  to  make  it  answer  by 
accenting  aqvind  (on  the  authority,  [_probablyJ  accidental,  of  a single  ms.).  |_I  suppose 
Whitney  means  to  imply  that,  if  SPP.  intends  to  make  rdsatdm  a 3d  person  dual  impera- 
tive middle  of  the  j-aorist,  but  from  an  a-stem,  as  explained  at  Grammar  § 896,  the 
form  ought  to  be  rdsetdm,  corresponding  to  the  3d  singular  rdsatdm  there  noticed. J 
There  is  really  no  way  but  to  adopt  the  RV.  text  throughout;  any  attempt  at  compro- 
mise simply  spoils  the  verse.  The  comm,  takes  md  piparat  as  pdram  md  gamayatu,  and 
b as  its  antithesis,  supplying  karotu  to  tirasj  and  he  refers  at  the  end  to  yd  as  read 
idkhdntare  (i.e.,  in  RV.). 


41.  For  some  one’s  welfare. 

[Brahman. — ekarcam.  mantroktatapodevatyam.  trdistubham.'\ 

Not  found  in  Paipp.  No  viniyoga. 

Translated  : Griffith,  ii.  298. 

I.  Desiring  what  is  excellent,  the  heaven-finding  seers  in  the  begin- 
ning sat  down  in  attendance  upon  [upa-ni-sad)  ardor  [and]  consecration  ; 
thence  [is]  born  royalty,  strength,  and  force ; let  the  gods  make  that  sub- 
missive to  this  man. 

Asmd  to  us’  would  be  an  acceptable  emendation  in  d;  |_but  TS.  has  astnd{\.  The 
comm,  glosses  upanlsedus  simply  hy  prdptds ; in  his  explanation  of  c,  d there  is  a con- 
siderable lacuna.  A corresponding  verse  is  found  in  TS.  (in  v.  7.43 ; repeated  without 
variation  in  TA.  iii.  ii.  9):  bhadrdm  pdqyanta  upa  sedttr  dgre  tdpo  diksam  rsayah 
suvarvidah : tdtah  k.^atrdm  bdlam  ojaq  ca  jdtdm  tdd  asmdi  deva  abhl  sdth  namantu. 


42.  Extolling  the  brahman  etc. 

[Brahman.  — catasras.  mantroktabrahmadevatyani.  i.  anustubh  ; 2.  y-av.  kakummati  pathyd- 

pankti ; y.  tristubh  ; ^.jagati.'] 

$ 

Only  fragments  of  this  hymn  are  found  in  Paipp. ; [_Roth’s  Collation  says  that  the 
hymn  probably  stood  somewhere  near  the  beginning  J.  No  viniyoga  is  given. 
Translated ; Griffith,  ii.  298. 

I.  The  brahman  is  invoker  {hotf)',  the  brdJinian  is  the  sacrifice;  by  the 
brahman  the  sacrificial  posts  are  set  up ; the  officiating  priest  {adhvaryti) 
is  born  from  the  brahman;  within  the  brdhtnan  is  put  the  oblation. 


XIX.  42- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


964 


In  a aU  the  authorities  [_and  so  SPP.J  read  yajhas,  which  might  better  have  been 
left  unchanged.  In  b the  authorities  have  mostly  svdravamita  (also  svdravamUa,  and 
sdr-  or  sdravamita),  pada-i^x^.  svdh  : avamita  ; the  comm.,  svaragdmitd,  for  which  he 
gives  a labored  and  worthless  explanation ; svdravo  7nitah  was  our  emendation,  which 
is  made  certain  by  its  occurrence  in  TB.  ii.  4.  7*°  (in  a verse  otherwise  corresponding 
with  our  vs.  2);  and  even  SPP.  follows  it.  In  d the  comm,  has  brahmani,  which  suits 
better  with  antarj  but  the  same  sense  is  perhaps  possible  with  -nas,*  which  is  the  uni- 
versal reading.  Then  the  mss.  give  atitdrhite  (p.  atitdhohite)-,  our  edition  emends  to 
antdr  hitdm;  SPP.  agrees  so  far  as  to  give  antdrhitam  j the  comm,  has  either  the  one 
or  the  other  (the  absence  of  accent  makes  it  impossible  to  say  which);  if  brdh»mnas  is 
not  altered  to  -ni,  antdrhitam  is  as  good  as  necessary ; otherwise,  each  is  about  equally 
acceptable.  *|_W.  seems  to  have  in  mind  such  a construction  as  tdd  antdr  asya  sdr- 
vasya,  at  Iga  Upanishad,  vs.  5.  If  so,  I do  not  see  why  he  says  that,  if  we  read  brdh~ 
mafias^  we  must  also  read  antdrhitam. \ 

2.  The  brahman  is  the  sacrificial  spoons  filled  with  ghee;  by  the  brah- 
man is  the  sacrificial  hearth  set  up  (j(d-dhd)\  and  the  brahman  is  the 
essence  (tattvd)  of  the  sacrifice  — the  priests  that  are  oblation-makers  : 
Lto  the  slaughtered  [victim]  haillj 

To  the  verse  corresponds  one  in  TB.  ii.  4.  7'°,  which,  however,  has  for  b our  i b (as 
noted  above),  and  in  cyajhdsya  tdntavah,  and  lacks  the  addition  after  d.  In  our  text 
is  left  in  a inadvertently  srucds,  which  most  of  the  mss.  give  ; SPP.  has  the  correct  srii- 
cas  (so  TB.).  In  b,  our  yJa^ir-mss.  have  iit°hita,  |_a  word-divisionj  which  is  contrary  to 
Prat.  iv.  63  and  to  the  usage  of  the  AV.  hitherto;  SPP.  reads  in  his yJa^/a-text  uddhita, 
and  makes  no  note  upon  the  matter;  [_he  had  in  fact  a note  stating  that  his  P. P.*J.  also 
read  ut°hitd : but,  as  appears  from  his  “ Corrections  ” to  vol.  iv.,  p.  446,  his  note  was 
disordered  in  printing  ;J  the  comm,  has  instead  uddhrtd.  In  c all  the  authorities  give 
yajhdsya  tdttvarh  ca  |_but  W’s  P.  tdnva?h],  and  SPP.  retains  tdttvam,  without  even 
making  the  necessary  emendation  of  accent  to  tattvdm;  the  comm,  also  supports  it,  and 
it  is  implied  in  the  translation  given  above ; our  alteration  to  yajhdg  ca  sattrdih  ca  is 
probably  more  venturesome  than  is  called  for.  |_The  place  of  the  accent  in  the  ms.- 
reading  tdttvarh  ca,  the  Paris  reading  tdn-,  the  un-Vedic  look  of  tattvam,  the  fcah 
prahcas  tdntavas  of  AV.  xv.  3. 6,  and  the  TB.  parallel,  all  join  in  suggesting  that  the 
true  reading  i?,  yajhdsya  tdntavas.^  In  the  appendix  to  the  verse,  the  comm,  reads 
sammitdya. 

3.  To  him  who  frees  from  distress  I bring  forward  my  devotion 
(inanlsd),  unto  him  who  rescues  well,  choosing  to  myself  his  favor; 
accept,  O Indra,  this  oblation  ; let  the  desires  of  the  sacrificer  be  realized. 

Or  (at  the  end)  ‘ come  true.’  A corresponding  verse  is  found  in  TS.  (in  i.  6.  123) 
and  in  MS.  (in  iv.  12.3).  In  a both  read  bharema  |_p.  -ma\  manfsdm%  thus  rectifying 
the  meter ; and  Ppp.  does  the  same ; for  b,  TS.  gives  osisthadavne  sumathh  grndnah 
|_good  grammar  (plural  -ads')  and  good  meter  J ; MS.  bhuyisthaddvne  sumatim  dvrndndh 
|_bad  in  both  respects  J.  Very  nearly  all  the  AV.  authorities  give  in  b -tim  md  vrndndh; 
|_per  contra,  cf.  note  to  xviii.  2.  3J.  One  would  like  to  get  rid  of  the  superfluous  d at 
the  beginning  of  b by  emending  to  d^utrdime  \_d(n-  would  accord  closely  in  sense  with 
the  flsi.ttha-  of  TS.J.  |_Our  bha>-e  is  evidently  a corruption  due  to  haplography,  which 
has  brought  in  its  train  the  further  corruption  of  dvrndndh  to  -ndh.\  In  c,  d,  TS.MS. 


965 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  43 


agree  throughout*  with  AV.  Lsave  that  MS.  has  jusasva  lor grbhdya In  c,  Ppp.  has 
havya;  only  parts  of  the  verse  are  left  in  its  text ; |_Roth  says  the  first  word  is  lostj. 
The  comm,  reads  sutramne  in  a,  -tim  grndnah  (like  TS.)  in  b.  and  havyd  (like  Ppp.) 
in  c.  *l_In  c,  the  iddm  of  the  Berlin  text  is  an  emendation,  since  all  the  mss.  collated 
by  W.  before  publication  have  imdm ; and  it  is  confirmed  by  TS.MS.,  which  give  iddm, 
and  by  W’s  subsequently  collated  O.,  and  apparently  also  by  his  L.  But  SPP.  prints 
imdm  without  note  of  variant ; and  the  comm,  has  imam,  which  he  makes  = idam  in 
the  sense  of  iddntvt  ,'J 

4.  Him  who  frees  from  distress,  the  bull  of  the  worshipful,  him  that 
shines  forth  (vi-rdj),  the  first  of  the  sacrifices  {adhvard),  the  child  of  the 
waters,  O Alvins,  I call  with  prayer  (dhi)\  do  ye  with  Indra  give  me 
Indra-like  force. 

A corresponding  verse  in  TS.  (in  i. 6.  I23)  reads  thus;  prd  samrajam  prathamdm 
ad/ivarandm  anhomitcam  vrsabhdm  yajtiiydndm  : apdm  ndpdtam  a^vind  hdyantam 
asmln  nara  indriydm  dhattam  djah.  It  helps  us  least  in  the  critical  part  of  our  verse, 
where  the  mss.  all  read  a^vind  huvi  \Jiuve,  ha7'i\  dhiya  (p.  dhiyak)  indriyena  ta  (p.  /^) 
indr-.  The  translation  follows  our  emendation  {aqrnnd,  with  TS. ; dhiyi  'ndrena  ma 
indr-).  SPP.  follows  the  mss.  Ppp.  nearly  agrees  with  them:  a^vindu  huve  dhiya 
indriyena  na  indriyam  dhattam  ojah.  The  comm,  has  dhiyam  and  dhattdm  (but  his 
text,  according  to  SPP.,  reads  dhattam). 

43.  To  various  gods:  for  attaining  heaven. 

[Brahman. — astiii.  bahudevatyam  uta  brahmadevatyam . 1-8.  y-av.  fankumatT patkydpankti.) 

Not  found  in  Paipp.  No  viniyoga. 

Translated;  Griffith,  ii.  299. 

1.  Whither  the  ^wA;«fl//-knowers  go,  along  with  consecration,  with 
ardor  — thither  let  Agni  conduct  me;  let  Agni  impart  {dha)  to  me  wis- 
dom : to  Agni  hail ! 

SPP.  strangely  prefers  to  read  medha  da-  in  d,  with  a mere  majority  of  his  authorities, 
but  with  the  comm.  |_who  gives  medhds] ; our  mss.  also  are  divided  between  -dha  and 
-dhath.  In  the pada-itxX,  SPP.  emends  to  -dhahj  the /a^fa-mss.  have  -dha  or  -dham. 

2.  Whither  the  etc.  etc.  — thither  let  Vayu  conduct  me  ; let  Vayu 
impart  to  me  breaths  : to  Vayu  hail ! 

3.  Whither  the  etc.  etc.  — thither  let  the  sun  conduct  me;  let  the  sun 
impart  to  me  sight : to  the  sun  hail ! 

4.  Whither  the  etc.  etc.  — thither  let  the  moon  (candrd)  conduct  me ; 
let  the  moon  impart  to  me  mind  : to  the  moon  hail ! 

5.  Whither  the  etc.  etc.  — thither  let  Soma  conduct  me;  let  Soma 
impart  to  me  milk  : to  Soma  hail ! 

The  comm,  has  a lacuna  including  all  the  explanations  of  verse  4,  and  part  of  the 
text  of  verse  4 and  of  this.  , 


xix.  43-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA.  966 

6.  Whither  the  etc.  etc.  — thither  let  Indra  conduct  me;  let  Indra 
impart  to  me  strength  : to  Indra  hail ! 

7.  Whither  the  etc.  etc.  — thither  let  the  waters  conduct  me;  let 
immortality  (amrta)  approach  (upa-sthd)  me  : to  the  waters  hail ! 

Our  nayantu  in  c is  the  obviously  necessary  emendation  of  nayatu  of  all  the  mss., 
which  SPP.,  after  his  manner,  retains.  The  comm,  does  not  have  occasion  to  quote  the 
word;  but  his  text  also,  according  to  SPP.,  reads  7iayatii.  |_The  faulty  assimilation  of 
the  original  nayantu  to  the  nayatu  which  obtains  throughout  all  the  other  verses  of  the 
sequence,  is  precisely  paralleled  by  the  gachati  (so  all  authorities)  after  apas  atxv.  7.  3.J 

8.  Whither  the  etc.  etc.  — thither  let  Brahman  conduct  me;  let  Brah- 
man impart  to  me  brahman:  to  Brahman  hail ! 

The  comm,  explains  brahmdn  by  jagatsrasta  hiranyagarbhah,  and  brahman  by 
svasvariipabhutath  qrutddkyayanajatiyam  tejo  vd. 


44.  With  an  ointment : against  diseases  etc. 

\_Bhrgu.  — daqa.  mantroktdhjanadevatyam.  {8,  g.  vdruw.)  dnustubham:  4.  4,-p.  fahkumaty 
usnih  ; y.  y-p.  nicrd  vimmd gdyatri^ 

[Partly  prose:  verses  4 and  5.J  Found  also  in  Paipp.  xv.  Used,  according  to  the 
comm.,  with  an  ointment  amulet,  by  Naks.K.  19,  in  a ?fiahdqdnti  ctrtmony  called  ndirrtt, 
when  one  is  seized  by  nirrti  (destruction).  [Verse  4 is  quoted  in  sakalapdtha  by  Kauq. 
at  47.  16,  to  accompany  the  taking  of  a staff  in  a witchcraft  ceremony.J 

Translated:  Griffith,  ii.  300. — He  very  pertinently  notes  that  this  hymn  closely 
resembles  in  parts  iv.  9.  See  W’s  notes  thereon. 

1.  Thou  art  an  extender  of  life-time;  all-healing  art  thou  called;  so, 
O ointment,  do  thou  [make]  wealfulness ; make,  O ye  waters,  weal  [and] 
fearlessness. 

The  translation  follows  our  text,  which  is  variously  emended.  In  b,  the  mss.  and 
comm,  and  SPP.  read  vipram  bhesajdm;  the  comm,  explains  vipram  as  prinayitr  (as 
if  it  were  somehow vipravac  chuddhath  vd.  Ppp.  gives  vipre.  In  c,  all  have 
qaintdte,  glossed  by  the  comm,  with  qamrupa  [the  ms.  of  the  comm,  actually  has 
-pam\.  In  d,  all  accent  apas,  and  also  (with  one  accidental  exception)  krtdm ; but 
one  of  our  mss.  (probably  also  by  accident)  gives  krtd,  which  we  adopted,  with  emenda- 
tion to  krta;  [if  I understand  W’s  Collation  Book,  his  B.  has  krta,  without  accent  ;J 
SPP.  is  satisfied  with  emending  to  krtam,  as  if  dhjana  and  dpas  could  somehow  be 
construed  together  as  a dual  subject.  Part  of  the  mss.  have  ucyate  at  end  of  b.  The 
pada-m?,'s,.  read  qarhtdte  without  division.  Ppp.  has  for  second  half-verse  yad  dttjani 
drain  qamtdte  aqindyo  bhavam  krtam,  which  is  too  corrupt  to  be  of  any  assistance. 

2.  What  the  jaundice  is,  the  jaydnya,  the  limb-splitter,  the  visdlpaka 
— ydksma  from  thy  limbs  let  the  ointment  expel  [nir-han)  out. 

The  mss.  make  very  bad  work  with  the  last  pada,  nearly  all  (the  variations  are  of 
no  account)  giving  barhir  nirahantv  (p.  barhdi : nth  : ahantti)  ; SPP.  makes  the  same 
emendation  that  we  had  made;  and  [it  is  confirmed  byj  Ppp.  and  the  comm.,  [which J 
have  the  same.  [Three  or  four  of  SPP’s  authorities,  including  two  reciters,  gave  bahts. \ 


967 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  44 


In  a,  the  comm,  strangely  reads  and  explains  jyayan  yah;  Ppp.  presents  jaydmyo. 
P'or  visalpakas  (which  SPP.  reads  here  also,  as  in  vi.  127  and  ix.  8),  the  comm,  gives 
visarpakas,  e.xplaining  it  as  vividhaih  saranaqilo  vranaviqesah ; Ppp.  has  viqalyakas. 

3.  The  ointment,  born  on  the  earth,  excellent,  giving  life  to  men  — 
let  it  make  [me]  unperishing,  of  chariot-swiftness,  free  from  offense. 

Ppp.  reads  in  d rathajiitam.  The  comm,  thinks  the  word  may  mean  either  ratha- 
vadvegagaminam  or  rathavantam. 

4.  O breath,  rescue  thou  breath  ; O life-breath  {asii),  be  gracious  to 
life-breath ; O destruction,  free  us  from  the  fetters  of  destruction. 

|_Prose.J  The  comm,  follows  a different  division  in  verses  4-7,  making  of  them  but 
three  verses,*  and  of  the  whole  hymn  but  nine.  The  method  of  the  mss.  and  the  Anukr. 
is  plainly  decidedly  preferable ; it  is  followed  also  by  SPP.  One  does  not  see  any  justi- 
fication for  the  division  by  the  Anukr.  of  the  last  five  words  of  this  verse  into  two  padas, 
with  five  syllables  (jqanku-)  in  the  closing  one.  [^It  counts  7 -I-  7 : 7 -I-  5.]  Ppp.  reads 
trayasva  aso  'save.  The  comm,  has  mam  instead  of  nas.  About  half  the  authorities 
give  at  the  beginning  |_For  the  citation  of  the  vs.  by  Kau(j.,  see  introd.  to  this 

hymn,  and  cf.  especially  p.  897,  H 3.J  *|_Our  4,5ab  = his  4 ; our  5cd,6ab  = his  5 ; our 
6cd,7  = his  6.J 

5.  Embryo  of  the  river  art  thou,  flower  of  the  lightnings;  the  wind 
[thy]  breath,  the  sun  [thine]  eye,  from  the  sky  [thy]  milk. 

[_Prose.J  SPP.  and  the  comm,  read  puspam,  and  all  the  mss.  probably  are  to  be 
regarded  as  having  it ; spa  and  sya  are  practically  indistinguishable  in  the  mss.  Ppp. 
also  gives  puspam.  At  the  beginning  all  the  mss.  have  sindho  (p.  sindho  Ui)  ; even 
SPP.  emends  to  sindhos,  the  comm,  giving  it.  The  comm,  curiously  explains  vidyutam 
puspam  by  vrstyudakam : one  can  hardly  help  suspecting  a misreading.  The  Anukr. 
scans  the  “ verse”  (restoring  the  a of  asi^  as  6 -b  5 : 1 2 = 23  ; its  definition  is  far  from 
acceptable.  LBloomfield  discusses  the  vs.,  AJP.  xvii.  405.  J 

6.  O divine  ointment,  thou  from  the  three-peaked  [mountain],  do  thou 
protect  me  all  about;  the  herbs  do  not  surpass  (tr)  thee  — those  from 
abroad  and  those  from  the  mountains. 

All  the  mss.  [_save  one  of  SPP’sJ  read  devahjanam  (p.  devaoahj-')  traikakudam ; 
SPP.  emends  the  former  to  -na,  but  not  the  latter  to  -da,  although  this  is  as  indisputably 
vocative  as  the  other;  the  comm.  [_with  one  of  SPP’s  mss.J  makes  the  same  difference, 
though  he  regards  traikakttdam  as  vocative  {he  trdik-').  Ppp.  reads  devdhjani  trdika- 
kuda.  |_As  to  the  rarity  of  neuter  vocatives,  see  my  Notin-Injlection,  p.  339.J  The 
great  majority  of  mss.  accent  bdhyas ; SPP.  reads  bahyds.  The  comm,  understands 
the  word  as  meaning  “from  other  localities  than  the  mountains.”  Our  emendation  to 
bdtyas,  supported  by  an  article  [2.  vdtyd  ‘ cultivated ’J  in  the  major  Pet.  Lex.  |_vi.  903J 
is  withdrawn  by  the  omission  of  that  article  in  the  minor  Lex.  Ppp.  reads  corruptly 
bdhyam  parvatyd. 

7.  The  demon-slayer,  disease-expeller,  hath  crept  down  over  the  mid- 
dle here,  expelling  all  diseases,  making  portents  vanish  from  here. 

The  change  to  masculine  here  in  b is  obscure  and  questionable ; emendation  to 
-catanam  is  desirable  ; it  would  allow  iddm  to  be  understood  as  ‘ this  [ointment],’  which 


XIX.  44- 


book  XIX.  THE  ATHARVA-VEDA-SAIflHITA. 


968 


is  easier  and  more  natural.  Ppp-,  too,  has  -ca^a>ia»i,  which  gives  the  emendation  suffi- 
cient support.*  Ppp-  has  for  a vlrath  madhyam  avasrjat.  The  pada-xass.  commit  the 
egregious  inconsistency  of  reading  cdtayan  : »d(dyat  in  c,  d;  SPP.  emends  in  ^<z4<z-text 
to  cdtayat*  Ppp.  has  in  d nd(^ayatafn  ivdhitd.  |_In  c of  the  Berlin  ed.,  correct 
sdrvaq  to  sdrvdq.\ 

*[_Both  editions  print  raksohamivacatanah,  and  the  /aa'a-reading  is  raksahoha  ; 
atnivaocatanah.  Whitney,  doubtless  by  oversight,  neglects  to  say  how  he  would  emend 
raksoha  to  make  a corresponding  neuter  of  it,  and  the  question  is  a very  troublesome 
one  (for  details,  see  Noiin-htjlection,  p.  478  end,  p.  479).  The  neuter  form  would 
properly  be  -hd'j  but  none  such  is  quotable,  so  far  as  I know,  unless  here.  May  it  be 
that  we  have  here  that  very  form,  -hd'  (neuter),  concealed  in  the  combination  -hatniva-, 
and  that  the  misunderstanding  of  it  as  -ha  (masculine)  amiva-  led  to  a corruption  of  an 
original  -catanam  into  -catatiah  and  also  of  an  original  /aa'a-reading  cdtdyat  into  cdta- 
ya7i  ? If  so,  all  would  be  in  harmony.  J 

8.  Much  untruth,  O king  Varuna,  doth  man  {purtisa)  say  here ; from 
that  sin  (dhhas)  do  thou  free  us,  O thou  of  thousand-fold  heroism. 

The  mss.  vary  between  rajati  and  rdjan,  and  between  dtirtam,  anftam,  and  driftam. 
The  great  majority  accent  at  the  end  pdryahhasah,  and  all  the  pada-m?,?,.  have  pdria 
anhasah.  SPP.  reads  at  the  beginning  bahv  'tddm,  after  the  manner  of  the  Sama-Veda  ; 
we  emended  to  }ddm,  because  that  is  the  Atharvan  practice  (cf.  note  to  Prat.  iii.  65, 
p.  499),  against  which  the  concurrence  even  of  all  the  mss.  [_save  W’s  I.J,  as  here,  ought 
not  to  count.  Ppp.  reads  in  h purusah. 

9.  In  that  we  have  said  O waters,  O inviolable  [kine],  O Varuna,  from 
that  sin  do  thou  free  us,  O thou  of  thousand-fold  heroism. 

That  is,  if  we  have  called  these  divinities  to  witness  an  untruth : cf.  the  nearly 
equivalent  vii.  83.  2 c-e.  The  translation  implies  emendation  to  dghnyds ; vdrutta, 
which  can  be  only  vpcative,  proves  each  of  its  predecessors  such ; the  comm,  under- 
stands all  the  three  as  vocative,  and  paraphrases  [//<?]  dpo  yuyam  jdnidhve,  he  aghtiyd 
yuyam  tnama  cittath  jdnidhve,  etc.  Ppp.  reads  in  b varunena  yad.  Our  mss.  read 
again  pdryahh-  (p.  pdrioahhasah),  and  so  apparently  do  SPP’s,  although  he  does  not 
distinctly  say  so  ; l_his  note  to  vs.  8 (note  2,  p.  455)  perhaps  makes  such  an  implication  J. 

10.  Both  Mitra  and  Varuna  went  forth  after  thee,  O ointment ; they, 
having  gone  far  after  thee,  brought  thee  back  for  enjoyment  {bhogd). 

All  the  authorities  ^save  W’s  E.  and  one  of  SPP’s  reciters  J,  and  Ppp.  also,  give  at 
the  end  ptinar  oJiatu;  but  the  pada-xn^%.  gwe  punah  : rohatu,  which  is  a blunder,  since 
the  corresponding  saiiihitd  would  be  ptind  rohatu  |_which  W’s  E.  in  fact  hasj.  SPP. 
emends  to  pitnar  6 "hatuh  (p.  ptinah  : a ; uhatuh),  and  the  translation  follows  this, 
rather  than  our  own  nearly  equivalent  and  equally  acceptable  emendation  to  pitnar  6 
"hatdm.  ^Whitney  here  overlooks  the  lack  of  accent  on  the  oh- ; the  Berlin  text,  the 
text  of  W’s  Collation  Book,  and  his  Index,  under  i lih,  all  give  ohatdm  without  accent. 
Root  I uh  does  not  appear  to  be  quotable  with  a,  and  it  would  seem  that  SPP’s  emenda- 
tion (root  vah  with  a)  must  of  need  be  preferred. J The  comm.,  |_with  his  text,  and  with 
SPP’s  reciter  V.,  who  accented  punar  dhatuh,^  g\ves,  punar  dhatuh  ( = punar  dgantax'- 
yani  ity  ilcatuh  /).  |_We  might  better  render  bhogdya  by  ‘ for  our  use.’J  Half  the  mss. 
accent  with  us  dnu  prtfy-  in  b;  SPP.  gives  anu,  with  the  pada-iext  (annoprlya/ith). 


969 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.\.  45 


45.  With  an  ointment  etc.:  for  various  objects. 

\Bhrgu.  — diifa.  /-J.  dhjanadez'atyam  ; 6-10.  mantroktadevatyam.  i,  2.  anustubh  ; j-j.  tri- 
stub h ; 6-/0.  i-av.  mahdbrhati  (6.  virdj ; j-10.  uicrt).'] 

[Prose  in  part,  vss.  6-io.J  Found  (except  vs.  9)  also  in  Paipp.  xv.,  next  after  our  44. 
The  practical  use  is,  according  to  the  comm.,  the  same  with  that  of  44. 

Translated:  Griffith,  ii.  301. 

1.  Bringing  together  witchcraft  to  the  house  of  the  witchcraft-maker, 
as  it  were  debt  from  debt,  do  thou,  O ointment,  crush  in  the  ribs  of  the 
hostile  eye-conjurer. 

With  the  second  half-verse  compare  ii.  7.  5 c,  d.  The  first  half  seems  to  mean  “ pay- 
ing back  or  returning  ...  as  debt  upon  debt,  or  repeated  debt  ” ; this  is,  except  for  the 
sense  given  to  the  ablative  r/idt  (which  he  explains  by  rtidt . . . bhitah,  or,  alternatively, 
rnadatur  uttamarnat : both  wrongly),  the  understanding  of  the  comm.  [Griffith  says  : 
"As  debt  from  debt:  as  a man  returns  to  his  creditor  a part  of  what  he  owes  him.”J 
Many  of  the  authorities  give  rinad  rindm  (Ppp.  has  rn-')\  and  some  accent  the  first 
syllable,  ri-  or  r-.  At  the  end  of  a,  nearly  all  have  samnaydm  (p.  samonaydm),  but 
the  comm,  sam/tayau,  which  SPP.  adopts  {samndyan)  and  which  is  followed  in  the 
translation  above,  as  being  a smaller  alteration  of  the  original  than  our  emendation  sdtit 
naya,  and  at  least  equally  acceptable  in  point  of  sense.  In  c the  comm,  has  the  bad 
reading  caksur  rnitrasya.  Ppp.  ends  d with  anjanam. 

2.  What  evil-dreaming  [is]  in  us,  what  in  [our]  kine,  and  what  in  our 
house,  also  the  ...  of  one  hostile,  let  him  that  is  unfriendly  take  upon 
himself  [prati-miic). 

Both  sense  and  meter  require  the  emendation  in  d of  priyds  to  dpriyas,  and  the 
comm,  has  the  latter,  but  all  the  authorities,*  and  Ppp.  ( durhardas  priya  pra-~),  and 
SPP.  give  the  former.  In  c,  the  general  reading  of  the  mss.  is  dnamagas  tvdm  (p.  dnd- 
magah  : tvdm)  ; for  tvdm  ca  is  found  tvam  ca,  tdm  ca,  tdmta,  \_tvdc  ca,  td  ca,  tac  ca\. 
SPP.  accepts  dnamagas  tdm,  but  what  sense  he  can  possibly  attach  to  the  words  does 
not  appear.  Ppp.  gives  sndmagatasya  dur-.  The  comm,  reads  andmakas  tac  ca,  which 
is  equally  impossible ; and  he  makes  a senseless  explanation  of  andmakas : idriindmd 
tddriindme  'ty  evam  ndmarahitah  j and  he  falsely  regards  durhdrdas  as  a nom.  sing, 
qualified  by  andmakas.  Our  conjecture,  andmayatvdth  ca  d-,  is  very  unsatisfactory,  in 
regard  both  to  meter  and  to  sense ; andgastvdm  ‘ guiltlessness  ’ would  make  a good 
anustubh  pada,  and  be  very  near  to  the  reading  of  the  mss. ; but  it  would  be,  equally 
with  andmayatvam,  discordant  with  dusvdpnyam,  and  would  require  priyds  in  d. 
[Ppp.  reads  muncatd  at  the  end.J 

*[The  reciter  V.,  curiously,  has  as  an  alternative,  durhardo  'priyds,  which  (the  accent 
being  wrong)  is  neither  one  thing  nor  the  other,  but  may  well  be  taken  as  supporting 
the  comm’s  reading  dpriyas,  as  against  priyds y the  true  samhitd-reading  would  then  be 
durhardo  'priyah.\ 

[The  solution  of  this  desperate  passage  seems  to  me  to  be  suggested  by  57.  5 below, 
of  which  the  first  part  is  identical  with  our  a.  b here,  and  of  which  the  second  part  begins 
with  andsmdkds  tdd  and  ends  (nearly  like  v.  14.  3 d)  with  niskdm  iva  (pronounce  niskdva) 
prdti  muhcatdm.  In  our  C,  d I would  read  andsmdkds  tdd  durhardo  'priyah  prdti 
muhcatdm  (^pada-r fading  duhohardah  : dpriyah),  and  render  ‘ that  let  him  who  is  not 


XIX.  45- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


970 


of  us,  the  evil-hearted,  the  unfriendly,  put  upon  himself.’  The  tdd  is  supported  by  the 
comm.,  and  in  a measure  by  SPP’s  D.V.  and  Cs. ; the  dpriyas,  by  the  comm,  and  V.  (as 
above)  and  the  meter;  and  anasmakds  comes  near  to  the  ms.-readings,  and,  indeed,  con- 
sidering the  dna?nakas  of  the  living  reciter  V.  and  of  the  comm.,  is  not  ill  supported.  J 

[_It  remains  to  note  that  no  valid  objection  can  be  taken  against  making  a nom.  sing, 
of  durharda-s : its  use  as  such  is  a natural  way  of  avoiding  the  form  from  the  conso- 
nantal stem  (which  was  as  much  of  a stumbling-block  to  the  ancient  Hindu  as  it  is  to 
the  modern  tyro  in  Sanskrit),  and  is  entirely  analogous  to  the  use  of  hfdayam  rather  than 
hrd  (cf.  my  Noun-Inflection,  p.  471).  The  comm,  is  accordingly  right  in  saying  here 
durhardo  duflacittah,  as  he  was  also  in  glossing  the  suhart  of  ii.  7.  5 by  qobhanahar- 
dah  sumanas/cah.  The  nom.  durharda-s  is  a form  of  transition  to  the  (^-declension, 
with  durhard-am  (so  viii.  3.  25)  as  its  point  of  departure  (cf.  durhardan  of  the  mss. 
at  xix.  28.  8) ; just  so  the  later  pada-s  (from  pad-atti)  replaces  the  older  pat  {Noun- 
Inflection,  p.  47i).J 

|_Of  the  older  nom.  sing.  masc.  or  fern.,  however,  the  true  form  is  suhar,  p.  suohah, 
of  which  traces,  albeit  scanty,  are  found  in  the  Veda:  one  is  at  MS.  iv.  2.  5,  p.  26'9, 
priya  nah  suhar  nahj  and  another  is  at  AV.  ii.  7.  5,  where  both  ed’s  read  ydh  suhart 
tena  nah  sahd.  Here  the  jawV/^Va-authorities  taken  together  are  divided  between 
suhart  tena  (so  1 1)  and  suhat  tdna  (so  6)  ; but  the  y^a(/(r-authorities  (7  out  of  8)  give 
suohat,  the  notable  exception  being  the  qrotriya  K.,  who  recited  the  true  form  suohah. 
The  sarhhitd-lorm  for  this  ought  to  be  suhas  {tina),  and  possibly  this  form  is  con- 
cealed in  the  reading  suhattina  of  S'",  etc.  If  not,  then  (since  rtt  = rt : Gram.  § 232) 
we  may  regard  the  combination  suhart  t-  as  representing  suhar  t-,  nom.  suhar,  with 
breach  of  the  rule  of  sandhi  requiring  the  change  of  suhar  to  suhas  before  t-.  The 
motive  for  this  breach  was  perhaps  to  avoid  disguising  still  further  the  form  suhar, 
itself  extremely  rare  and  none  too  easily  recognized ; and  the  motive  is  perhaps  as  clear 
as  it  is  in  the  case  of  aves  avet,  ajais  ajait,  etc.,  cited  by  W.,  Gram.  §555  a.  — The 
nom.  suhart  seems  to  be  grammatical  and  not  intolerable  in  the  texts,  and  to  be 
unparalleled  (cf.  Noun-Inflection,  p.  472). J See  p.  I046.J 

3.  Increasing  from  the  force  of  the  refreshment  of  the  waters,  born 
out  of  Agni  Jatavedas  — may  the  ointment  that  is  four-heroed,  that  is  of 
the  mountains,  make  the  quarters,  the  directions,  propitious  to  thee. 

In  a,  urjds  might,  of  course,  be  ablative,  coordinate  with  djasas ; the  whole  expres- 
sion is  too  obscure  to  help  the  construction  by  the  sense.  The  comm,  reads  iirjam; 
Ppp.  combines  tirjo  jaso,  and  has  in  c parvatath.  The  Anukr.  does  not  heed  the 
redundant  syllable  in  c. 

4.  The  four-heroed  ointment  is  bound  to  thee  ; be  all  the  quarters  free 
from  fear  for  thee;  firm  shalt  thou  stand,  like  Savitar  desirable;  let  these 
people  {vlqas)  render  thee  tribute. 

In  a,  b Ppp.  combines  badhyata  ”hj-,  di^o  'bhayds.  In  c,  the  mss.  |_with  one  or  two 
exceptions  J read  cdrya  i-  (p.  ca  ; dryah)  ; SPP.  alters  the  accent  to  carya  (p.  ca  : aryah)  ; 
our  emendation  to  varyas  |_W’s  B.  has  vdry'a  f-J  is  not  absolutely  necessary,  yet  cer- 
tainly a plausible  improvement;  and  it  is  in  a certain  measure  supported  by  Ppp.,  which 
gives  vdri  imdj  the  translation  above  implies  it.  Tlie  comm,  understands  arya,  voca- 
tive, rendering  it  by  svdmin.  In  d all  the  m.ss.  have  viqas  |_but  W’s  E.  seems  to  have 
diqas\,  and  our  substitution  of  dl(^as  was  hardly  called  for ; but  Ppp.  favors  it,  reading 


971 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.\.  45 


diqo  bhriyanie.  The  comm,  gives  two  explanations  for  the  strange  epithet  caturvira, 
showing  that  he  is  merely  guessing  what  its  sense  might  possibly  be.  We  have  in  d 
again  an  extra  syllable  of  which  the  Anukr.  takes  no  notice. 

5.  Use  thou  one  as  ointment;  make  one  an  amulet;  bathe  with  one; 
drink  one  of  them ; let  the  four-heroed  one  protect  us  about  from  the 
four  destructive  bonds  of  seizure  {grd/ii). 

All  the  mss.*  have  at  the  beginning  aksva,  which  the  pada-itx\.  leaves  undivided  ; SPP. 
goes  so  far  as  to  emend  the  latter  to  a : aksva,  but  is  unwilling  to  follow  us  in  reading 
a 'fiksva,  although  aksva  is  no  possible  form,  and  the  comm,  agrees  with  our  emenda- 
tion. Ppp.  reads  dksaka>h  man-.  In  b the  mss.  give  dkenapivalkam,  and  the  pada- 
mss.  resolve  it  into  ekena  : dpi : vd  : ikam.  Our  emendation  to  dkena  pibai  'kam  is 
evidently  just  what  is  required;  but  SPP.  chooses  to  retain  ekena,  and  so  reads  |_in 
pada-\.tx\.\  dkena  : it : piba,  remarking  that  “if  RW.  had  discerned  the  a after  dkena, 
their  very  correct  emendation  would  have  been  free  from  the  defect  of  unnecessarily 
changing  the  ancient  accent  of  the  samhitd-\.&x\.."  This  reads  like  a joke,  considering 
how  the  text  of  book  xix.  (not  to  speak  of  previous  books)  abounds  in  gross  errors  of 
accentuation,  and  how  often  we  and  he  have  been  compelled  to  emend  it  — for  example, 
in  the  preceding  verse,  where  the  “ ancient  accent  ” caryd  was  changed  by  him  to  carya. 
LApart  from  this  passage, J the  compound  a pa  does  not  occur  in  the  Atharvan,  and, 
although  it  is  not  unknown,  it  would  be  distinctly  out  of  place  here.  The  version  of 
the  pada  in  Ppp.  is  totally  corrupt:  qvai^ikenapavlkam  esam.  The  comm,  reads  ekena 
'vivekam  esam,  and  labors,  with  his  usual  ill-success,  to  devise  an  explanation  of  avive- 
kam.  To  ekam  etc.  he  supplies  ahjanam ; as  his  reading  gets  rid  of  the  fourth,  he 
connects  the  first  three  with  the  “ three-peaked  mountain  ” from  which  the  ointment  is 
derived:  trisu  parvatakakutsii  'tpannani ! Apparently  the  fourfold-ness  is  related 
in  some  way  or  other  to  the  “ four-heroed  ’’-ness.  In  d,  the  comm,  commits  the  extraor- 
dinary blunder  of  taking  grahyas  as  gerundive : grahitavya  anjanamaya  osadhayah  ! 
and  this  compels  him  to  change /<?/«  to  pdntu.  The  pada-m%%.  (except  one  of  SPP’s, 
p.m.)  have  grahyd,  they  also  failing  to  recognize  the  not  uncommon  noun  grahi ; 
SPP.  makes  the  necessary  emendation  to  -hydh.  *|_But  SPP’s  S'".,  dksvaikam.\ 

6.  Let  Agni  favor  (av)  me  with  fire  Q agtii),  in  order  to  breath,  to 
expiration,  to  life-time,  to  splendor,  to  force,  to  brilliancy,  to  well-being, 
to  welfare  : hail ! 

The  comm,  is  uncertain  whether  by  the  second  agni  {agnindi)  is  meant  agnitvadhar- 
mena,  or  pdvakddigunakena  svamiirtyantarend  'gnind  sahitah.  All  the  mss.  accent 
subhfitdye  here,  [_but  subhiityd  at  iii.  14.  i (cf.  Grammar  § 1288  e):  SPP.  accents  here 
■tdye,  with  the  mss. ; but  the  Berlin  text  sti-  here,  in  conformity  with  both  editions  and 
the  mss.  at  iii.  14.  i J.  Ppp.  reads  md  agnind. 

7.  Let  Indra  favor  me  with  what  is  Indra’s  (indriyd),  in  order  to 
breath  etc.  etc. 

The  comm,  gives  a double  interpretation  of  indriya.  Ppp.  again  has  md  indriy-. 

8.  Let  Soma  favor  me  with  what  is  Soma’s  (satimyd),  in  order  to  breath 
etc.  etc. 

The  comm,  explains  sdiimyena  as  somatvasampddakena  dharmena  jagaddpydyana- 
kdritvddidharmena . 


XIX.  45- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


972 


9.  Let  Bhaga  favor  me  with  fortune  {bhdga),  in  order  to  breath 
etc.  etc. 

The  comm,  has  here  a lacuna,  embracing  the  commentary  to  this  verse  and  the  text 
of  the  next.  |_The  verse  is  wanting  in  Ppp.,  as  noted  above. J 

10.  Let  the  Maruts  favor  me  with  troops,  in  order  to  breath  etc.  etc. 

Ppp.  reads  this  time  suprabhiitaye.  It  is  possible  to  make  out  of  these  prose 
“ verses  ” the  number  of  syllables  demanded  by  the  Anukr.  Perliaps  the  modification 
nicrt  belongs  only  to  vss.  7-9  (the  manuscripts  are  discordant  and  unclear). 

[_Here  ends  the  fifth  atmvdka,  with  12  hymns  and  74  verses. J 

46.  With  and  to  an  amulet  called  astrta  ‘ unsubdued.’ 

\_PrajSpati.  — sapiakam.  astrtamaniddivatam.  trdistubham : 1.  y-p.  madhyejyotismatl  tristubh  ; 
2.  6-p.  bhurik  (akvari ; j,  y.y-p.  pathydpankti  ; 4.  4-p*  ; S-  J-p-  atijagati ; 6.  y-p.  upiiggarbhd 
virdd jagati.'\  *(_The  Anukr.  says  : indrdya  tvd  (vs.  4)  catuspadd : asniin  mandv  (vs.  5)  Hi 
pancapadd  jagati  (Berlin  ms.,  aiijagatl) : most  unsatisfactory ; and  why  should  vs.  4 be 
defined  as  4-p.  .^J 

Found  also  in  Paipp.  iv.  (in  the  verse-order  i,  2,  6,  5,  3,  4,  7).  Used,  according  to 
the  comm.,  by  one  desiring  strength,  in  a mahdqd.7iti  ceremony  called  7narudgaftt,  with 
a threefold  amulet  named  astrta,  being  so  prescribed  by  Naks.K.  19. 

Translated:  Ludwig,  p.  462;  Griffith,  ii.  302.  — See  also  Bergaigne-Henry, 
p.  165. 

1 . Prajapati  bound  thee  first  [as]  unsubdued  {astrta),  in  order  to  hero- 
ism ; it  do  I bind  for  thee  in  order  to  life-time,  to  splendor,  and  to  force 
and  to  strength  : let  the  unsubdued  one  defend  thee. 

Astrta  is  literally  ‘not  laid  low.’  In  the  two  occurrences  above  (i.  20.4:  v. 9.  7)  it 
is  accented  on  the  final ; but,  as  dstrta  would  be  the  normal  accent,  it  is  left  here 
unchanged  in  our  text,  as  well  as  in  SPP’s.  The /^rrt'rt-texts  read  in  a badh7iat,  but  that 
is  no  reason  why  we  should  not  understand  it  as  abadfmat,  and  our  text  (not  SPP’s)  so 
prints  it.  Our  text  further  emends  at  the  beginning  of  c the  tdt  of  the  mss.  to  td7/t,  as 
required  by  the  gender  of  astrtas.  The  omission  of  badluidt  in  a,  and  of  vdrcase  in 
the  second  half-verse,  would  make  an  a7tustubh  (apart  from  the  refrain)  ; but  the  meter 
throughout  the  hymn  is  unusually  careless  of  regularity,  and  Ppp.  has  both  words,  read- 
ing in  a,  b badh/iatu  pratha77ta  sa/7/bhrta7h,  and  in  d,  e combining  va7xaso  jase  and 
ca  astrtas.  |_With  c,  d,  cf.  iv.  10.  7 c,  d.J 

2.  Standing  upright,  defend  thou  this  man  unremittingly,  O unsub- 
dued one;  let  not  the  Panis,  the  sorcerers,  damage  thee;  as  Indra  the 
barbarians,  [so]  do  thou  shake  down  them  that  fight  [us] ; overpower  and 
scatter  (pd)  all  our  rivals  : let  the  unsubdued  one  defend  thee. 

All  the  mss.  |_with  unimportant  variantsj  read  in  a tistha7ita;  SPP.  emends  to 
tisthatu,  because  the  comm,  reads  the  latter ; our  tlstha7i  suits  the  connection  decidedly 
better.  [_The  vocative  astrta  and  the  tvd  arej  perhaps  sufficient  reasons  for  our  alter- 
ing the  rdksa7i7i  of  the  mss.  (also  of  the  comm,  and  Ppp.)  into  raksa,  and  the  transla- 
tion follows  [the  printed  text  of  Berlin  J.  To  humor  his  tisthatu,  SPP.  changes  the 


973 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


— xix.  46 


following  dstrta  (mss.  dsirte  'vidm  ; p.  dstrta  : i»id»i)  to  dstrlas  |_but  only  in  the 
text,  so  that  his  samhita  does  not  agree  therewith  J ; our  text  simply  emends  to  astrta 
|_accentlessj  ; the  comm,  also  regards  the  word  as  vocative.  Ppp.  has  instead  sathbhrla. 
Land,  if  I understand  Roth’s  Collation,  combines  it  with  a following  corrupt  ima>iu,  so  as 
to  read  sambhrte  ’«/««« J ; and,  in  c,  I’pp.  has  indrl  'va.  The  majority  of  mss.  accent 
prlanydtas.  The  Anukr.  apparently  means  us  to  scan  thus  : 11+4+11:15+8  + 8 = 57. 

3.  Whom  even  a hundred,  hurling  {fra-hr),  smiting  down,  have  not 
subdued  {str),  to  him  Indra  committed  sight,  breath,  also  strength  : let  the 
unsubdued  one  defend  thee. 

In  a,  the  /rtrt'a-mss.  wrongly  divide  ca  : nd,  and  SPP.  follows  them.  In  b,  about  a 
third  of  SPP’s  authorities  read  vighndntas j Ppp.  has  bhijanto.  The  ydw  that  follows 
it  is  our  emendation,  plainly  suggested  by  the  meter,  the  requirement  of  the  sense,  and 
the  accent  of  the  verb ; but  the  comm,  and  Ppp.  agree  with  the  mss.  in  lacking  it.  At 
the  end  of  b our  tastriri  is  an  emendation  (now  supported  by  Ppp.,  which  has  the  same 
reading)  for  the  tastird  oi  the  mss.  (one  or  two  have  tasthiri),  the  comm.  L^ut  the  ms. 
has  nirasiire\,  and  SPP. ; the  comm,  explains  it  as  = tastarire,  with  Vedic  omission  of 
part  of  the  ending:  this  is  of  his  usual  degree  of  insight;  what  SPP.  would  do  with  his 
tastird  is  hard  to  see  ; the  emendation  to  tastrird  is  obvious  and  unquestionable.  For 
ids  min  in  c Ppp.  gwes  yasmin.  The  mss.  in  general  read  pdryadanta  (p.  pdri  ; adanta), 
but  two  or  three  of  ours,  with  the  comm’s  text  (SPP.),  -niah  cd-\  our  emendation  to 
pdry  adatta,  now  ratified  by  Ppp.,  is  accepted  by  SPP.  The  comm’s  explanation 
\m^\\es  pari  y ad  ania^  ca-;  and  he  takes  the  yai  as  a form  of  root  i {pari  yai  parya- 
gamayat  paripuritavan)  ! With  the  insertion  ol ydm  in  b,  the  verse  is  a good  pankti, 
as  defined  by  the  Anukr. 

4.  With  Indra’s  defense  {vdrman)  we  surround  thee,  who  became 
over-king  of  the  gods  ; let  all  the  gods  lead  thee  forward  again  ; let  the 
unsubdued  one  defend  thee. 

A part  of  the  verse  LP^da  b,  it  would  seem?J  has  fallen  out  in  Ppp.;  Lth's  has 
dhamai  for  dhdpayamo The  meter  is  insufficiently  defined  by  the  Anukr.  (13  + ii  : 
1 1 + 8 = 43)  : Lsee  introduction,  above  J. 

5.  In  this  amulet  [are]  a hundred  and  one  heroisms;  a thousand 
breaths  in  this  unsubdued  one  ; a tiger,  do  thou  attack  (abhi-sthd)  all 
[our]  rivals ; whoso  shall  fight  against  thee,  be  he  inferior  {ddhara) : let 
the  unsubdued  one  defend  thee. 

SPP.  reads  in  b asmin ; our  asmin  is  given  by  a small  minority  of  the  mss. ; the 
majority  have  dsmin,  some  asmin,  one  asmin.  [The  vs.  ( 1 1 + 10  : 1 1 + 1 1 + 8 = 5 1)  is 
a tristubh  (defective  in  b),  with  the  refrain  added : see  introd.  J 

6.  Snatched  out  of  ghee,  rich  in  honey,  rich  in  milk,  thousand-breathed, 
hundred-wombed  {l-yoni),  vigor-imparting,  both  wealful  and  delightful, 
both  rich  in  refreshment  and  rich  in  milk  — let  the  unsubdued  one  defend 
thee. 

[We  had  a at  33.  2 a,  above  : cf.  v.  28.  14. J Ppp-  reads  at  the  beginning  ullabdhas ; 
one  or  two  of  SPP’s  mss.  have  durluptas  [_cf.  note  to  xviii.  2.  3J,  urluptas.  In  b, 
all  the  authorities  (save  one  or  two)  give  sahdsram  prands  or  sahdsra  prandh 


xix.  46-  BOOK  XIX.  THE  ATHARVA-VEDA-SA]<IHITA. 


974 


(p.  sahdsram  : prandh)\*  but  the  comm,  implies  (perhaps  only  by  his  usual  neglect  of 
accent)  sahdsrapranas,  and  SPP.  reports  one  of  his  mss.  as  giving  the  same;  and  he 
accordingly  follows  us  in  adopting  it;  Ppp.  reads  with  the  mss.  \jahasram  prdnah^. 
The  comm,  gives  an  extraordinary  explanation  of  -yoni  in  b : yoniqabdejia  qatrusam- 
gamananimiitam  qairuviyojanasadhanam  vd  balaiii  vivaksyate ; that  is,  without  any 
regard  to  the  established  meanings  of  yoni,  he  takes  it  here  as  a mere  representative  of 
the  radical  sense  of  the  rootyti  ‘ unite  ’ or  of  the  root  yu  ‘ separate  ’ — he  does  not  venture 
to  decide  which!  The  metrical  description  of  the  Anukr.  is  fairly  correct  (11  + 12  : 
7 + 8+8  = 46).  *l_These  corruptions  of  the  true  sahdsraprdnas  are  noteworthy  as 
examples  of  faulty  half-way  assimilation  of  a reading  to  something  similar  in  the  imme- 
diate context ; here  the  cause  of  the  confusion  is  plainly  the  sahds?-atn  prdna/t  of  vs.  5 b.  J 

7.  That  thou  mayest  be  superior,  free  from  rivals,  rival-slaying  — 
mayest  be  controler  of  thy  fellows  — so  may  Savitar  make  thee : let  the 
unsubdued  one  defend  thee. 

The  mss.,  and  SPP.,  read  in  a uttards  (p.  uMardh)-,  our  text  makes  the  necessary 
emendation  to  uttaras.  In  c,  the  same  read  asat j we  emended  to  asas,  and  ought  to 
have  gone  a step  further  and  accented  dsas,  since  the  following  tdthd  shows  that  the 
three  preceding  padas  are  all  alike  under  the  government  of  ydthd;  Ppp.  has  in  c,  with 
us,  asas.  Ppp.  further  combines  'so  'sapatnah  in  a-b,  and  reads  tvd  abhi  in  e. 


47.  To  night : for  protection. 

\Gopatha. — navakam.  mantroktardtridevaiyam.  dnupubham  : i.  patkydhrhati ; 2.y-p.anu- 
stubgarbhd  pardtijagatl ; b.  purastddbrhatl ; y.  j av.  bp.  jagatli\ 

Found  also  in  Paipp.  vi.  According  to  the  comm.,  hymns  47  and  48  form  a single 
sense-hymn  ” {arthasiikta'),  and  49  and  50  another ; and  their  use  is  prescribed  in 
Parig.  4.  3-5,  as  of  two  hymns,  in  a ceremony  of  worship  of  night. 

Translated:  Ludwig,  p.  467;  Zimmer,  p.  179;  Griffith,  ii.  303. 

1.  O night,  the  earthly  space  {rdjas)  hath  been  filled  with  the  father’s 
orderings  {dhdman)\  great,  thou  spreadest  thyself  {vi-st/id)  to  the  seats  of 
the  sky;  bright  darkness  comes  on  (a-vrt). 

The  verse  is  VS.  xxxiv.  32,  and  is  also  found  as  first  verse  of  a khila  (Aufr.,  p.  682) 
to  RV.  X.  127,  in  both  places  without  variant.  |_It  is  quoted  in  Nirukta,  Daivatakanda 
iii.  29. J Ppp.  reads  in  h pitaras prdytt  d/t-,  and  in  c strdhdhsi.  The  comm,  holds  ‘the 
father’  in  b to  designate  the  “skyey  world”  {dyuloka),  quoting  the  commonplace 
dydnh  pita  prthivl  vidtd  in  support  of  it;  dhdmabhis  he  glosses  with  sthdndih  saha, 
and  tvesam  with  dipyantdnam.  |_For  dhamabhis  we  might  perhaps  better  say  ‘by  or 
in  accordance  with  the  orderings’;  but  Griffith  understands  it  as  ‘wondrous  works. ’J 

2.  She  of  whom  the  further  limit  is  not  seen,  nor  what  separates ; in 
her  everything  that  stirs  goes  to  rest  {ni-viq)\  uninjured  may  we,  O wide 
darksome  night,  attain  thy  further  limit  — may  we,  O excellent  one,  attain 
thy  further  limit. 

In  a,  SPP.  accents  dddr^e,  without  adding  any  note  as  to  ms. -readings ; it  is  perhajis 
merely  an  oversight,  as  alt  our  m.ss.  save  one  have  plainly  dadrqd,  and  this  is  the  Athar- 
van  accent  (cf.  x.  8.  8),  against  RV.  dddrqe,  which  is  wholly  anomalous.  Ppp.  reads 


975 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  47 


yoyavad,  and,  in  b,  ni  misate  rejati;  its  c is  wholly  corrupt.  The  comm,  connects  na 
yoyuvat  with  what  follows,  and  explains  it  thus : na  vibhajamanam  vibhaktaiii  na 
"sit  kith  tu  vi^va/n  ekakdram  evd  'bhiit.  The  RV.  khila,  in  vs.  4,  has  pada  e,  twice 
repeated. 

3.  The  men-watching  lookers  that  are  thine,  O night,  ninety  [and] 
nine  — eighty  are  they  [and]  eight,  also  seven  [and]  seventy  of  thine; — 

In  b,  SFP’s  pada-mss.  have  navatih.  In  c,  the  decided  majority  accent  aqitis,  and 
all  santi,  which  SPP.  emends  to  sdnti,  thus  changing  “ the  ancient  accent,”  and  without 
sufficient  reason,  since  santi  is  defensible,  3 c to  5 b inclusive  being  of  the  nature  of  a 
parenthesis,  extending  the  navatlr  ndva  of  3 b.  The  khila  [^vs.  2J  to  RV'^.  x.  127  has  a 
corresponding  verse  |_as  also  has  at  ix.  28.  loj,  with  yuktasas  for  drastaras,  with 

santii  in  c,  and  |_so  the  khila,  at  least]  the  accent  saptd  in  d.  The  Atharvan  mss.  vary 
between  sdpta  and  saptd;  our  text  gives  the  former,  SPP.  the  latter,  which  is  better, 
as  being  the  usual  Atharvan  accent,  and  having  |_aboutJ  half  the  mss.  in  its  favor.  The 
comm,  explains  the  drastaras  as  “ troop-gods  ” {ganadevds),  and  does  not  so  much  as 
hint  at  any  connection  with  the  stars,  which  nevertheless  we  cannot  well  question  to 
be  meant,  in  their  various  and  manifold  groupings.  A ca  after  astdn  in  c would  be  a 
welcome  addition  to  both  meter  and  sense. 

4.  And  sixty  and  six,  O wealthy  one ; fifty  [and]  five,  O pleasant  one ; 
four  and  forty,  three  and  thirty,  O mighty  {vdjin)  one;  — 

Ppp.  has  in  b naqamnihi,  in  d vddini. 

5.  And  two  of  thine  and  twenty  of  thine,  O night;  eleven  the  least 
(avamd)  — with  those  protectors  today  do  thou  protect  us,  O daughter  of 
the  sky. 

At  beginning  of  d all  the  authorities  [^with  one  unimportant  variant]  read  nd,  which 
seems  impossible.  We  emended  it  to  nt  (cf.  nl pdti  in  ix.  10.  23)  ; SPP.,  following  that 
blind  guide  the  comm.,  reads  nuj  this  is  entirely  unacceptable,  both  on  account  of  the 
sense,  and  because  mi  cannot  stand  at  the  beginning  of  a pada  : cf.  note  to  v.  6.  5.  The 
authorities  are  much  at  odds  as  to  the  accent  of  duhitar  divas,  the  majority  having 
duhitdr  divas.  Ppp.  reads  in  b rdtrl  ek-. 

6.  Let  no  demon,  [no]  mischief-plotter  master  us ; let  no  evil-plotter 
master  us ; let  no  thief  today  master  our  kine,  nor  a wolf  our  sheep  ; — 

The  mss.  have  at  the  beginning  rdksa  (p.  rdksa'),  as  2d  sing,  imperative,  and  pada  d 
of  RV.  vi.  71.3  (the  verse  is  found  also  in  VS.  |_xxxiii.  69]  TS.  [_i.  4.  24']  TB.  |_ii.4.  47] 
MS.  |_i.  3.  27])  gives  the  same,  [as  does  RV.  vi.  75.  10  d].  The  translation  follows  our 
conjectured  emendation,  which,  in  view  of  the  implausibility  of  the  impv.  rdksa  standing 
so  alone,  has  a right  to  consideration.  Ppp-  reads  mdkir  no  a-. 

The  comm,  reckons  our  6 a,  b as  a whole  verse  |_his  6] ; our  6 c,  d and  7 a,  b as  his 
vs.  7 ; our  7 C,  d and  8 a.  b as  his  vs.  8 ; our  8 c,  d and  9 a,  b as  his  vs.  9 ; and  our  9 C,  d 
and  10  as  his  vs.  10 ; thus  making  the  sixth  verse  instead  of  the  tenth  to  consist  of  two 
padas  only,  while  yet  counting  ten  verses  in  the  hymn.  SPP.,  on  the  other  hand  |_see 
his  Critical  Notice  in  vol.  i.,  p.  24].  counts  vs.  6 as  our  edition  does,  but  adds  our  8 a,  b 
to  our  vs.  7 to  form  his  vs.  7,  thus  making  it  of  six  padas ; and  then  counts  our  8 C,  d 
and  9 a,  b as  his  vs.  8,  and  our  9 c,  d and  10  as  his  vs.  9.  This  is  in  accordance  with 


XIX.  47- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


976 


the  Anukr.  |_in  that  it  gives  six  padas  to  vs.  7 and  makes  a total  of  9 vss.J,  and  is  a 
decidedly  preferable  division  to  that  in  our  text,  which  was  founded  on  the  numbering 
of  our  first  mss.,  and  it  will  be  followed  in  translating  here.  The  sense,  however, 
would  be  still  better  suited  by  making  vs.  6 of  three  lines,  instead  of  vs.  7.  [_In  what 
follows,  I give  first  the  numeration  of  the  Berlin  edition,  and  then,  in  parenthesis, 
SPP’s  numeration.  J 

7,  8 a,  b.  (7.)  Nor  a robber  our  horses,  O excellent  one ; nor  the  sorcer- 
esses our  men. 

By  the  most  distant  roads  let  the  thief,  the  robber,  run ; by  a distant 
one  let  the  toothed  rope,  by  a distant  one  let  the  malignant  hasten  (rs). 

As  to  the  division,  see  under  the  preceding  verse.  In  the  fourth  pada,  part  of  the 
mss.  accent  taskards.  In  the  first,  there  is  discordance  among  them  as  to  the  accent  of 
bhadre.  The  ‘ rope  with  teeth  ’ is  of  course  the  snake,  as  the  comm,  also  has  sense  to 
see  {rajjuvad  dyatah  sarpddih).  Our  8 a,  b is  identical  with  iv.  3.  2 c,  d ; and  our  7 c,  d 
resembles  a,  b of  the  same  verse.  \¥  or  yatudhany  as  the  comm,  reads  the  masculine,  -nds.] 

8 c,  d,  9 a,  b.  (8.)  Do  thou,  O night,  make  the  snake  blind,  harsh- 
smoked  (.^),  headless ; grind  up  the  two  jaws  of  the  wolf ; cast  (a-han)  the 
thief  into  the  snare. 

[_ Apart  from  the  variation  in  c,  the  verse  is  identical  with  50.  i,  below:  see  note 
thereon. J All  the  mss.  (except,  by  accident,  one  of  SPP’s)  at  the  beginning  have 
dndha j SPP.  reads  dd/ia,  with  one  ms.  and  the  comm.;  but  dd/ia  is  plainly  out  of 
place,  and  andham,  as  emended  in  our  text  (it  should  have  been  accented  andhdvt; 
(_correct  the  misprintj),  a very  plausible  correction.  Our  rendering  of  irstadhiima  is 
mechanically  accurate  ; probably  the  word  is  corrupt;  Ppp.  reads  the  pada  andho  rdtri 
tistadhiimam.  The  comm,  explains  as  drtikdri  dhumo  visajvdladhiimo  ni-  (ms.  z/;-) 
^vdsadhilmo  vd  yasy a;  the  translators  understand  -dhfuna  as  “breath”  or  “odor”; 
|_Griffith  renders  ‘with  pungent  breath ’J.  In  c,  d the  mss.  hzvo  jambhdydsUhta  tdm 
dnipadi  jahi  (but  many  of  them  have  -bha-').  SPP.  follows  them  and  prints  jambhdyds 
tdna  tdm  dr-:  from  this  our  text  makes  a bold  departure*  |_lmplying  as  its/a^/a-reading 
jambhaya  ; a ; stendm  : drupade  : jahi \ ; but  something  had  to  be  done  to  make  sense  ; 
any  one  is  invited  to  do  better  if  he  can.  The  comm,  reads  with  the  mss.,  and  forces 
through  a meaningless  version.  Ppp.  has  a different  and  corrupt  text : hano  vrkasya 
jambhayddvainam  nr  pate  jahi  |_cf.  end  of  note  to  50.  1 J. 

*[_The  assumption  of  an  a (a  . . . jahi)  after  jambhaya  is  supported  by  nhjahydstdna 
. . . jahi  at  50.  i c,  d,  below,  where  the  collocation  is  almost  unequivocal  (see  the  note)  ; 
for  although  jahyds  (as  given  by  the /a^a-mss.)  is  a good  optative  of  hd,  the  combina- 
tion of  hd  with  uis  is  hardly  Vedic,  and  we  must  there  assume  the  division  nir  jahy  d 
ste-,  the  locative  drupadd  fitting  well  with  a jahi  (cf.  i.  1 1.  4 ; x.  8.  4 c).  The  rationale  of 
the  corruption  here  is  not  hard  to  see : the  hiatus  between  c and  d being  once  covered 
by  the  fusion  of  the  final  of  jambhaya  with  the  a of  a stendm,  nothing  was  easier  than 
to  see  a form  jambhayds  in  the  first  part  of  the  combination,  and  then  to  substitute  tdna 
for  the  vastly  less  common  stendm  or  for  the  meaningless  tendm  (which  miglit  be  read 
out  of  the  combination : see  Prat.  ii.  40  note) ; the  exigency  of  the  meter  occasioned  by 
the  blunder  with  jambhayds  then  made  the  insertion  of  tdm  easy.  With  the  Berlin 
solution  of  the  corruption,  the  meter  is  in  perfect  order.  The  interesting  parallel  from 
the  Avesta,  ham  zanva  zembayadhwem,  Yasht  i.  27,  adduced  by  Geldner,  KZ.  xxx.  514, 
may  here  be  noted. J 


977 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  48 


9 c,  d,  10.  (9.)  With  thee,  O night,  we  stay;  we  shall  sleep,  do  thou 
watch;  yield  refuge  to  our  kine,  horses,  men  {piirusa). 

‘Stay’  (vas)  means  specifically  ‘spend  the  night.’  In  b the  pada-mss.  commit  the 
incredible  blunder  of  dividing  svapisyam : dsi  (or  asi)  ; some  of  the  sam/iitd-mss.  accent 
svdpisya-',  and  all  either  jagrhi  or  jagrhi;  SPP.  follows  us  in  violating  the  “ancient 
accent”  and  emending  to  jagrhi.  In  c,  Ppp.  yachad  a(-. 

48.  To  night : for  protection. 

[.4x^7.  — sat.  dnustubham  : i.  J-p.  drsi  gayatri ; 2.  y-p.  virdd  anustubh  ; j.  brhatlgarbhd ; 

j.  patAydpariiti.] 

Found  also  in  Paipp.  vi.,  in  connection  with  hymn  47,  with  which  it  also  shares  its 
liturgical  application. 

Translated  : Griffith,  ii.  305. 

1.  Now  then  what  things  we  note,  or  what  things  are  within  the  box, 
those  things  we  commit  to  thee. 

The  first  pada  here  differs  widely  from  the  traditional  text,  which  instead  of  cdyatnahe 
has  ca  ydsmd  ydsmai^  aha,  or  (a  minority)  ydsmaha ; the  comm’s  text  (according 
to  SPP.)  gives  ca  yasmd  ha,  but  his  explanation  implies  instead  yasmdi  (explained  as 
= yasya) ; and  SPP.  accordingly  reads  in  samhi/d-text  ca  ydsmd  ha,  and  in  pada-itxi 
ca  : ydsmdi  : ha,  which  is  altogether  to  be  condemned,  since  the  two  texts  must  corre- 
spond, Sind  ydsmd  is  also  no  word.  SPP.  in  a note  proposes  further  emendation  of  our 
cdyamahe  to  ca  yamahe  (=  imahe  or  ydcdmahe),  which  seems  entirely  unacceptable,  as 
regards  both  form  and  sense.  The  whole  verse  is  so  obscure  in  meaning  that  we  get 
little  help  from  this  element  in  reconstruction  of  the  text ; yet  it  is  plain  that  we  do  not 
commit  to  another  that  which  we  do  not  possess,  but  are  only  wishing  for.  Ppp.  also 
fails  us  ; its  reading  of  a,  b is  atho  ydni  tamassahe  ydni  cd  'ntas  parenihi.  The  yani- 
vdntdh  of  b is  by  the  pada-n\%%.  strangely  resolved  into  yan°iva  : antdh  (but  one  of 
SPP’s  has  ^.m.  yani : vd  : antdh).  It  is  also  strange  that  SPP.  emends  to  cd  'ntdh,  on 
the  sole  authority  of  the  comm.,  though  as  regards  the  sense  there  is  nothing  to  choose 
between  ca  and  vd.  All  the  mss.  accent  pdrmahi  (except  our  pada-vn?,%.,  which  have 
parindhi;  and  one  of  SPP’s  has  s.m.  pdri : naht")  ; but  SPP.  follows  our  emendation 
parlndhi.  Nearly  half  the  mss.  have  at  the  end  dadhmasi,  and  Ppp.  agrees  with  them. 
The  comm,  in  his  explanation  connects  the  verse  closely  with  47.  9 : there  one’s 
|_domesticJ  animals  were  spoken  of,  here  one’s  very  numerous  house-articles  {bahisthdni 
grhavartmi  . . . vastiini)  ; and  in  two  classes  : those  out  in  open  sight  {andvrtadeqe), 
and  those  inside  an  enclosed  house  or  the  like  (^pariio  naddhe  pari(^rite  grhdddu). 

2.  O night ! mother ! commit  thou  us  to  the  dawn  ; let  the  dawn  com- 
mit us  to  the  day,  the  day  to  thee,  O shining  one  (vibhdvarl). 

Compare  50.  7,  below*;  also  MB.  i.  5.  15,  where  more  such  commitments  are  given. 
The  comm,  reckons  the  first  division  of  the  verse  to  vs.  i.  The  metrical  definition  of 
the  Anukr.  is  mere  arithmetic  (12  -t-  10  -I-  8 = 30).  The  pada-text,  both  here  and  below, 
leaves  vibhdvarl  undivided  (RV.  vibhdovari).  *[_Also  vi.  107.  1-4. J 

3.  Whatsoever  flies  here,  whatsoever  that  is  crawling  {sarisrpd)  is  here, 
whatsoever  creature  is  on  the  mountain  — from  that  do  thou,  O night, 
protect  us. 


xix.  48- 


book  XIX.  THE  ATHARVA-VEDA-SAIilHITA. 


978 


The  third  pada  is  wholly  corrupt.  All  the  mss.  read  parvaidyasatvam  (p.  pdr- 
vatdya  : sdh  ; tvdni),  with  some  differences  of  accent  (^-yasdtvam,  or  -yasdtvdm,  or 
-yasdtvdjn)  ; and  the  comm,  and  SPP.  (in  samhita')  follow  them  (SPP.  -yasdtvam ; 
but  in  p.,  by  emendation,  -taya  : asdtvatn,  since  the  comm,  so  understands).  Our  text 
emends  to  pdrvany  asaktam  ‘ what  has  fastened  on  the  joint,’  which  seems  extremely 
unsatisfactory.  The  translation  above  is  perhaps  hardly  better,  but  it  implies  a text 
much  closer  to  the  mss. — pdrvaia  (i.e.  -te,  hence  -tay')  a sattvdm;  and  so  it  may  pass 
for  what  it  is  worth  ; it  is  by  no  means  proposed  as  a definite  solution  of  the  difficulty. 
Ppp.  \\2ls  padvad dsiinvan,  which  gives  no  help.  Ppp.  also  reads  kim  three  times. 

4.  Do  thou  protect  behind,  thou  in  front,  thou  from  above  and  from 
below ; do  thou  guard  us,  O shining  one ; here  we  are,  thy  praisers. 

5.  They  who  follow  (anu-sthd)  the  night,  and  who  watch  over  beings, 
who  defend  all  cattle  — they  watch  over  our  selves  (atmdn),  they  watch 
over  our  cattle. 

The  mss.  accent  jagraii*  in  d and  e,  and  in  d the  accent  might* well  enough  be 
retained,  on  the  principle  of  antithesis;  SPP.  gives  jdgrati,  like  us.  Emendation  to 
jagratu  would  be  decidedly  welcome  in  both  padas.  Ppp.  has  considerable  variations : 
for  b,  yesu  bhuteni  jdgrabhi,\  and,  for  d,  e,  tend  tvam  asi  jdgratu  te  nas  paqtibhir 
jdgratu : corrupt,  but  supporting  our  proposed  jdgratu.  *|_It  is  very  reasonable  to 
suppose  that  in  jagrati  at  end  of  d and  e we  have  two  cases  of  assimilation  of  an  origi- 
nal jdgraUi  to  the  jagrati  which  stands  correctly  at  the  end  of  b (cf.  note  to  xix.  43.  7), 
each  case  being  doubly  faulty,  in  respect,  namely,  of  accent  and  of  ending. J f Roth’s 
Collation  there  is  a note  which  perhaps  means  that  Ppp.  reads  jdgrati  for  rdksanti  at 
end  of  c ; but  I am  not  at  all  sure.J 

6.  Verily  I know  thy  name,  O night;  thou  art  “ghee-dripping” 
{ghrtdcl)  by  name;  as  such  Bharadvaja  knows  thee;  do  thou  watch  over 
our  property. 

In  b,  Ppp.  combines  vd  'si;  in  c and  d it  reads,  with  our  edition,  tvd  and  jdgrhi, 
while  SPP.  gives  tvam  and  jdgrati,  the  latter  for  jagrati,  as  all  the  mss.  |_save  onej 
read ; our  emendation  was  a perfectly  obvious  one,  and  should  have  been  followed  by 
SPP.  The  comm.,  to  be  sure,  reads  -rati,  but,  by  the  simple  application  of  his  general 
rule,  that  any  verb-form  can  be  used  for  any  other,  he  is  able  to  declare  it  = jdgartu  — 
which  SPP.  has  too  much  knowledge  and  conscience  to  do.  The /ai/a-mss.  have  tvam, 
tvdm,  and  tvdm ; our  tvd  was  an  emendation,  called  for  after  tarn.  More  than  half  of 
the  mss.  accent  bharadvdjds.  In  our  text,  the  accent-sign  printed  over  jd  in  d should 
be  shifted  to  over  dhi:  it  is  a misprint. 


49.  Praise  and  prayer  to  night. 

[As  47.*  — dafakam.  dnustubham  : i-j,  8.  tristubh  ; 6.  dstdrapankti  ; 7.  pathydpankti  ; 10.  j-av. 
b-p.  jagatl.~\  *[_The  Anukr.  adds  bharadvdja;  ca  (or  bhdrad-),  apparently  meaning  that 
Gopatha  and  Bharadvaja  were  jointly  the  seers  in  the  case  of  this  hymn.J 

This  hymn  and  the  following  occur  together  also  in  Paipp.  xiv.  Their  viniyoga  is 
the  same  with  that  of  the  two  preceding  hymns  (see  under  hymn  47).  They  are  trans- 
lated together  (but  in  reversed  order)  by  Ludwig. 

Translated  : Ludwig,  p.  466  ; Griffith,  ii.  306. 


979 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  49 


1.  The  lively  woman,  household  maiden,  night,  of  god  Savitar,  of 

Bhaga,  all-expanded,  of  easy  invocation,  of  assembled  fortune  hath 

filled  heaven-and-earth  with  greatness. 

In  a,  the  pada-mss.  read  ddmiina ; SPP.  emends  to  -nah.  In  c,  all  the  mss.,  with 
the  comm,  and  SPP.,  read  aqvaksabha  (p.  aqvaoksabha),  which,  as  being  unintelligible, 
our  edition  emends  at  a venture  to  viqudvyacas,  and  the  translation  follows  the  latter, 
for  lack  of  anything  better.  The  comm,  gives  two  explanations:  ( = -Vaksa-k 

bha  (^=  abhibhavati  or  tiraskaroti),  meaning  qlghrapravrtticakptradinirodhika ; or, 
alternatively,  by  analogy  with  vs.  4 c,  a^vaksa  (=  a^vdn  ksayati  or  ksapayati)  bha 
{ = diptih)  yasydh  sa;  both  as  absurd  as  possible.  Ppp.  reads  a(^vaksara.  Many  of 
the  mss.  read  sdmbhrtahqrir,  and  the  pada-mi,%.  divide  falsely  sdmobhrta^rik  instead  of 
sdnibhrtao^nh ; SPP.  follows  them.  Ppp.  reads  sambhrtah<;ir  a. 

2.  The  profound  one  hath  surmounted  all  things  ; the  most  mighty  one 
hath  ascended  to  the  loftiest  sky ; the  eager  night  spreads  toward  me  like 
a friend  with  excellent  svadhds. 

The  translation  follows  our  text  of  the  verse,  which,  however,  is  full  of  emendations, 
and  by  no  means  satisf actor)'.  Nearly  every  ms.  reads  at  the  beginning  dvi  (one  dvim, 
and  one  authority  [^SPP’s  reciter  V.,  with  impossible  accentj  dbhi),  while  Ppp.  has 
abhi,  which  is  also,  except  for  the  accent,  an  easier  emendation  for  dvi.  The  comm, 
has  ait.  Nearly  all  authorities,  again,  have  for  verb  in  a druhat  (the  accent  is  per- 
fectly defensible  as  an  antithetical  one,  and  might  well  have  been  left  in  our  text)  ; but 
the  reciter  V.  gives  (dbhi)  drhat,  thus  agreeing  in  part  with  the  (aii)  arhat  of  the  text 
of  the  comm. ; [^and  one  of  W’s  mss.  has  dsahat\.  The  explanation  of  the  comm,  reads 
atyarhaii,  which  he  glosses  by  atikramya  %ydpya  variate,  which  is  wholly  without 
authority,  since  even  the  Dhatupatha  gives  only  p ft  jay  am  as  the  sense  of  arh.  Ppp.  has 
aruhat.  SPP.  goes  half  way  with  the  comm.,  adopting  dti  . . . aruhat  (unnecessarily 
abandoning  the  “ancient  accent”  of  the  verb).  All  authorities  have  viqvdni  (but  Ppp. 
only  vifvd  ar-) ; and  all  [_save  Ppp.  againj  have  gambhlrd,  p.  -rdh,  |_but  one  of  W’s 
pada-xns%.  gives  -rd,  p.m.J,  although  the  comm.,  against  his  own  text  (according  to 
SPP.),  explains  Here  perhaps  Ppp.  brings  help,  reading  gabhiro  'd  vars-\ 

this  is  better  than  our  -ra  — ra  : a.  [_The  gabhira  of  the  Berlin  ed.  seems  to  be  a mis- 
print lor  gambhird,  if  we  judge  by  the  Collation  Book  and  the  Index  Verborum  : but  it 
may  be  intended  as  an  emendation,  as  it  certainly  is  a metrical  improvement. J SPP. 
reads  gambhird  vd-,  although  gambhirds  is  simply  unusable,  and  the  change  to  -ra  as 
easy  as  possible.  Nearly  all,  including  Ppp.,  read  vdrsistham,  |_save  three  of  SPP’s 
authorities  and  one  of  W’s,  which  have  -sistam\.  Then  follows  in  nearly  all  aru- 
hdntas,  p.  aruhdntah ; but  -hdta  is  found  in  one,  -hdnta  in  two,  and  arhdti  is  given  by 
a reciter,  with  the  comm. ; the  comm,  has  arhati,  and  explains  it  precisely  as  he  did  his 
aii . . . arhati  above ; SPP.  emends  to  aruhantaj  our  [_d  ...  j dyam  aruhat  is  very 
bold,  but  the  case  was  a desperate  one.  Ppp.  reads  aruhad  aqravisthd,  and  this,  with 
emendation  to  dqratnisthd  (cf.  RV.  iv.  4.  12),  makes  acceptable  sense.  One  of  SPP’s 
mss.  has  qramistha,  but  doubtless  only  by  accident ; all  the  other  authorities,  including 
the  comm.,  have  |_ apart  from  some  unimportant  detailsj  qravistha,  which  SPP.  emends 
to  qrdvisthdh.  There  was  probably  no  sufficient  reason  for  our  changing  qrav-  to  qdv- 
in  our  text.  The  fairly  acceptable  and  least  altered  version  of  the  line  would  be  this  : 
abhi  viqvdny  druhad  gambhird  'd  vdrsistham  aruhad  dqramisthd.  The  third  pada  is 
in  equally  bad  condition.  All  the  authorities  |_with  unimportant  variants  J,  including 


XIX.  49~ 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


980 


Ppp.,  have  at  the  beginning  ratry  (a-),  but  the  ^ada-mss.  give  instead  of 

rd/rf,  as  they  should  give,  and  as  SPP’s/Wi2-text  reads  by  emendation.  What  follows 
it  the  pada-mss.  offer  as  dnuosdtna  ; drahim  (or  drdhhn) ; in  the  sathhitd-m%s.  the  first 
word  appears  as  dnusdma  (once  dnusama)  or  (accentless,  and  so  making  one  word  with 
-drahim  or  -drahi)  anusdma-  or  amnusdma- and  the  second  appears  as  -drahitn, 
-drahi,  drahim,  drahim,  drdhl,  dravi,  prahim.  The  rest  of  the  half-verse,  tisthate 
mitrd  iva  svadhabhih,  is  the  same  in  all,  including  the  comm,  and  Ppp.  SPP.  emends 
to  anti  sd  bhadrd  'bhi  ti-,  which  appears  to  be  modeled  on  our  d7iti  md  bhadrdbhir  vi  ti-, 
but  is  defective  both  in  sense  and  in  meter.  The  comm,  gives  a7tuksanath  vi  ti-,  cutting 
loose  entirely  from  the  ms.-reading ; his  own  text,  according  to  SPP.,  has  a7iusd77iadrd 
vi  ti-.  Ppp.,  finally,  has  avasd7ia  bhadrdd  vi  ti-,  which  suggests  the  emendation  7^ati 
rdtry  dvasd  710  bhadrd  vi  tisthate  etc.  Our  vi  tisthate,  at  any  rate,  is  by  the  support 
of  Ppp.  and  the  comm,  put  nearly  beyond  question. 

|_I  have  made  some  modifications  in  the  above  paragraph  which  I could  not  well  indi- 
cate by  the  ell-brackets.  — For  those  who  do  not  have  the  Bombay  ed.,  it  may  be  well 
to  give  SPP’s  reconstructions  of  the  verse  : first,  the  text  of  the  comm. : ativiqvd7iy  arhad 
ga77tbhtro  varsistha77i  arhati  qravisthd  : tiqati  rdtry  a7tusd77tadrd  vi  tisthate  mitra  iva 
svadhdbhih j second,  the  text  which  the  comm,  actually  explains:  ati  viqvd7iy  arhati 
ga77ibhird  varsistha/Ti  arhati  qravisthd  ; uqatl  rdtry  anuksana7h  vi  tisthate  77titra  iva 
svadhdbhih  j third,  SPP’s  reading  : dti  viqvd7iy  artihad ga7/tbhird  vdrsistha77i  aruhaTita 
qrdvisthdh  : uqati  rdtry  (p.  rdtri)  d7iu  sd  bhadrd  'bhi  tisthate  77iitrd  iva  svadhdbhih. \ 

3.  O desirable,  welcome,  well-portioned,  well-born  one!  thou  didst 
come,  O night ; mayest  thou  be  well-willing  here  ; save  thou  for  us  the 
things  that  are  produced  {jdtd)  for  men,  likewise  what  [are]  for  cattle, 
by  prosperity  \_pustyd\. 

LOr,  ‘ [and]  prosperous,’  if  we  read/?/y/«.J  The  mss.  all  read  in  a vdrye,  which  we 
need  not  have  altered  to  vdrye,  as  vdrya  is  found  elsewhere  as  early  as  TB. ; Ppp.  has 
7iirydi.  Three  of  SPP’s  authorities  and  one  of  ours  have  vd7idye,  |_one  has  vdde],  the 
rest  with  Ppp.,  vdTtde  j the  comm,  vade  (=  sarvdir  abhistuya77id7ie').  Ppp.  has  svajdtd. 
In  b,  most  of  the  mss.  begin  with  djdga7i  (one  djdgan ; p.  d : jd  ; aga7i),  and  the  true 
reading  is  in  all  probability  d 'jdga7i,  impf.  intensive  oi ga77i ; or,  if  left  as  “pluperfect,” 
as  in  our  edition,  it  should  at  any  rate  be  d 'jaga7i,  as  SPP.,  with  the  comm.,  reads. 
Rdtri  is  our  (evidently  called-for)  emendation  for  rdtri  of  the  mss.,  which  SPP.  follows. 
Syds,  at  the  end  of  b,  is  also  for  syd77i  of  the  mss.,  the  comm.,  and  SPP. ; it  is  an 
obvious  improvement,  though  not  quite  necessary  |_and  receiving  no  support  from  Ppp. : 
see  belowj.  Ppp.  has  a peculiar  (and  corrupt)  version  : d (if  svajdtd,  as  quoted  above, 
is  for  svajdta  <?)  cdg7ii  rdtri  su77ia7td  hy  asyd77i.  In  c,  the  translation  implies  emenda- 
tion of  as77idhs  to  as77ii,  against  all  the  authorities,  including  Ppp.  and  the  comm.  The 
pada-m%%.  read  jdtdh,  their  natural  inference  from  the  rare  and  anomalous  combination 
jdtd  dtho;  SPP.  emends  to  jdtd.  In  d,  Ppp.  reads  qriyd  instead  of  atho,  and  at  the 
end  pustyd,  with  all  the  mss.  (they  vary  only  as  to  its  accent),  and  with  SPP.;  our 
conjectural  emendation /Kr/a  is  supported  only  by  the  comm,  [^text  and  explanation  J. 

4.  The  eager  night  has  taken  to  herself  the  splendor  of  the  lion,  of  the 
stag,  of  the  tiger,  of  the  leopard,  the  horse’s  bottom,  man’s  {piirusa)  roar 
{}7ndy7i)\  many  forms  thou  makest  for  thyself,  shining  out. 

The  sa77ihitd-ms,s.  accent  rdtry  uqatt  (p.  rdtri : «f<z/<);  SPP.  emends,  with  us,  to 
rdtry  uqati ; the  comm,  also  understands  rdtri.  The  mss.  all  [with  trifling  variationsj 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xi.x.  49 


98  I 

read  ptsAsya  or  piiisAsya  (or  sfsAsya)  ; SPP.  accepts  plitsasya;  the  comm,  gives  pisasya, 
which  is  doubtless  only  a bad  spelling  of  o\ir  pi^Asya;  Llion  and  stag  are  mentioned  by 
these  names  together  at  RV'.  i.  64.  8 ;J  Ppp-  has  nipasya;  and,  at  end  of  b,  varcadhe. 
In  c,  all  the  authorities,  including  Ppp.  |_but  not  the  comm.J,  offer  bradhnAm ; the 
translation  implies  correction  to  budhnAm*  which  is  the  reading  of  the  commentator  (he 
explains  it  as  = mulatn)  [^and  adds,  a^vaviryasya  vego  hi  mulam\\  in  vi.  38. 4 we  had 
the  horse’s  vaja  and  man’s  mayti  combined;  and  TB.  (ii.  7.7')  in  the  corresponding 
passage  reads  krAndye  for  vaje.  The  comm,  explains  mayiim  as  qabdam  ahvana- 
dilaksanam.  Ppp.  has  krnust  for  -se.  LThe  majority  of  the  authorities  read  vibhatih 
at  the  end.J  Aqvabudhna,  RV.  x.  8.  3 ; and  Aufrecht  on  dqvabudhya,  ZDMG. 

x.xiv.  206. J 

5.  Propitious  to  me  [be]  night  and  [the  time]  after  sunrise;  be  the 
mother  of  cold  (Jiimd)  easy  of  invocation  for  us ; notice,  O well-portioned 
one,  this  song  of  praise,  with  which  I greet  thee  in  all  the  quarters. 

The  translation  implies  in  a a new  conjectural  reading : qiva  me  ratry  amitsuryAth 
ca;  an  accusative  is  opposed  by  the  connection,  and  the  meter  needs  another  syllable. 
AnuisuryA  is  venturesome,  but  we  had  otsiiryAm,  p.  aoutsuryAfn,  above,  at  iv.  5.  7.  At 
any  rate,  neither  our  text  nor  that  of  SPP.  {qivam  ratrim  anusuryam  cd)  seems  to  give 
any  sense.  Ppp.  supports  the  mss. : qivam  ratrim  ahni  siiryam  ca;  the  majority  of 
the  jaw/irVa-mss.  have  qivath  ratrim  ahi  su-,  others  anu  for  ahi  (p.  qivam  : ratrim  ; 
anu°suryam  ; ca) ; the  comm,  has  ratrimahi,  and  understands  it  as  ratri  (voc.)  mahi 
— mahantam,  and  qualifying  siiryam  /).  |_SPP.  suggests  qiva  ratri  mahi  suryaq  ca.^ 
In  b,  Ppp.  has  yamasya.  In  c,  nearly  all  the  mss.  read  aqvA  (or  Aqvd)  for  asyA;  and 
the  pada-mss.  treat  it  as  an  independent  word;  SPP.  has  asyA,  with  us.  In  d,  a few 
mss.  have  vAndye  or  vAdye.  Ppp.  reads  at  the  end  viksu. 

6.  Our  song  of  praise,  O shining  (yibhdvati)  night,  like  a king  thou 
enjoyest ; may  we  be  having  all  heroes,  may  we  become  having  all  pos- 
sessions, through  (anu)  the  out-shining  dawns. 

The  mss.  read  at  the  end  anusAsah  (p.  anuousAsah) ; SPP.  emends  as  we  had  done. 
Ppp.,  in  b,  c,  d,  has  josasi yatha  nas  sarvavira  bh-.  The  verse  is  very  ill  described  by 
the  Anukr. ; it  is  a good  pahkti  with  one  syllable  wanting  in  c. 

7.  Pleasant  names  thou  assumest : — whoso  desire  to  damage  my 
riches,  them,  O night,  do  thou  burn  continually,  so  that  no  thief  be 
found,  so  that  he  be  not  found  again. 

The  translation  follows  our  text,  which  is  considerably  altered  from  that  of  the  mss. 
All  of  them,  with  the  comm,  and  SPP.,  have  at  the  beginning  qdmya,  for  which  our 
rdmya  is,  so  far  as  the  written  form  is  concerned,  a very  easy  emendation.  The  comm, 
explains : “ thou  wearest  the  name  camya  = qatrucamanasamartha  ” .•  one  of  his  usual 
absurdities.  Ppp.  reads  for  a,  b qramyd  ha  ndma  tariise  vimrcchanti yo  jandh.  There 
seems  to  be  no  good  reason  why  dadhise  should  be  accented.  Nearly  all  the  mss.  give 
dhdndh  at  end  of  b ; the  comm,  understands  dhand,  and  SPP.  reads  it.  For  c the.  pada- 
text  is  ratri  : hita  [_or  hi  : ta\  : nah  : sutaopa  ! The  comm,  understands  instead  ratri 
'hi  tan  asutapa,  and  SPP.  follows  him,  making  a new  pada-Xtxt  to  correspond  (ratri  : 
ihl : tan  ; asu°tapa).  The  comm,  explains  asutapd  as  either  “ burning  their  life-breaths  ” 
(asu-tapa)  or  “badly  burning”  (a-su-tapa).  Ppp.  gives  no  help,  reading  [_for  our  c. 


XIX.  49“ 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


982 


d,  e : it  is  not  clear  just  how  much  of  the  reading  is  to  be  assigned  to  cj  ratri  htrcdna 
sadatnatasteno  anvavidyate.  Our  emendation  is  fairly  acceptable  ; but  the  hi  |_which, 
with  the  imperative,  hardly  needs  a separate  word  in  translationj  requires  that  we  accent 
anutdpa.  For  qmx ydthd,  in  d and  e,  the  mss.  and  SPP.  give  the  first  time^ij  and  the 
second  time  ydtj  the  comm,  both  times  yas ; the  meter  and  sense  alike  call  for  our 
emendation.  Ppp.  has  for  both  padas  only  ta  ste>io  anv  avidyate,  |_which  might  (see 
above)  be  understood  as  atas  steno  etc.J. 

8.  Excellent  art  thou,  O night,  like  a decorated  bowl ; thou  bearest 
[as]  maiden  the  whole  form  of  kine ; full  of  eyes,  eager,  [thou  showest] 
me  wondrous  forms ; thou  hast  put  on  {prati-muc)  the  stars  of  heaven 
{divyd). 

Of  this  verse  also  the  translation  is  a make-shift,  following  in  part  the  mss.  and  in 
part  our  conjectural  emendations.  In  a the  only  point  of  question  is  the  last  word, 
which  the  mss.  read  as  sistds  (so  the  majority)  or  ^istds  or  vistds  |_etc.J ; the  comm,  has 
vistas  = bhojandrtham  par  (vistas').  Ppp.  gives  the  whole  pada  as  bhadra  'si  rdtris 
tapaso  nu  visto.  In  b,  nearly  all  the  mss.  give  viqvam  gdrupam  yuvatir  [_several  have 
-tim\  bibharsi  (one  has  bibh-),  and  this  the  translation  follows,  alterations  not  seeming 
to  supply  a better  sense.  SPP.,  however,  follows  the  comm,  in  offering  visvan  for 
viqvam  (in  sathhita  he  prints  it  incorrectly  visvam  gd-,  as  if  there  were  an  assimilated 
final  in  the  case) ; |_but  in  his  Corrections  at  the  end  of  vol.  iv.  he  duly  notes  the  error  ;J 
he  would  hardly  accept  the  comm’s  interpretation,  = visuct  (one  gender  for  another)  ; 
but  how  he  would  render  it,  it  is  hard  to  see.  Ppp.  reads  visvam  goriipatn  yuvatid  vi- 
bharp,  but  another  hand  has  written  above  -tir  bibha-.  Inc,  nearly  all  the  mss.  (includ- 
ing the  comm’s  text,  as  stated  by  SPP.)  leave  me  unchanged  before  u^ati,  and  SPP. 
accepts  it  in  his  text,  though  against  all  rule  and  practice ; two  of  our  mss.  have  ma. 
|_A11  the  authorities  give  cdkpipnati,  and  this  is  followed  by  the  comm,  and  SPP.,  and 
also  by  W.  in  the  translation,  therein  departing  from  the  emendation  (‘  to  me  having 
eyes’)  of  the  Berlin  ed.J  Ppp.  has  for  the  pada  cakpismatl  ve yuvatl  'va  riipah. 
The  translation  supplies  a verb,  as  seems  necessary  unless  the  text  be  still  further 
altered.  For  d the  general  ms.-reading  is  prdti  tyath  divya  tdkmd  amukthdh  (also 
tvdm  and  tva  for  tyam,  and  takma:  p.  takmhh  or  -mah)  ; but  the  comm,  offers  prdti 
tvdm  divya  nd  ksam  amukthdh,  and  this  SPP.  accepts  |_accenting  thusj  and  prints. 
Ppp.  has  pratydm  ditydm  divydm  aruksam  amugdhah.  The  comm’s  version  of  the 
text  is  senseless,  and  his  attempt  to  put  meaning  into  it  very  absurd ; it  might  suggest 
prdti  tvdm  divya  ndksatrdny  amukthdh.  Our  text  ought  to  accent  tarakd  am-,  if  the 
reading  is  admitted. 

9.  What  thief  shall  come  today,  [what]  malicious  mortal  villain,  may 
night,  going  to  meet  him,  smite  away  the  neck,  [awayj  the  head  of  him;  — 

The  two  following  padas  [_io  a,  bj  evidently  belong  to  this  verse  rather  than  to  verse 
10 ; but  our  division  is  that  of  the  mss.  and  the  Anukr.,  and  so  is  adopted  also  by  SPP. 
The  comm,  inserts  another  line  after  our  9 a,  h:  yo  mama  rdtri  suriipa  dyati  sa  sam- 
pisto  apdyati;  and  then  he  divides  the  four  lines  that  follow  into  two  verses  of  four 
padas  each,  giving  eleven  verses  to  the  whole  hymn.  The  majority  of  mss.  accent 
martyds  in  b.  The  comm,  reads  harat  for  hanat  at  the  end.  Ppp.  has  yu  dya  stend 
yutv  aghdyu  mrtyo  ripuh  ; and,  in  d,  pra  giyasva  pra.  Pada  a is  the  a of  iv.  3.  5,  |_of 
which  the  b recurs  here  as  the  second  pada  of  the  comm’s  inserted  line  and  also  as  the 
fourth  pada  of  our  vs.  loj. 


983 


TRANSLATIOxN  AND  NOTES.  BOOK  XIX. 


-XIX.  50 


10.  LAwayJ  his  feet,  that  he  may  not  go;  LawayJ  his  hands,  that  he 
may  not  harm. 

What  marauder  shall  approach,  may  he  go  away  all  crushed  ; may  he 
go  away,  may  he  go  well  away ; may  he  go  away  in  a dry  place  {?). 

At  the  end  of  b,  the  majority  of  mss.  read  jfdthdfisa/i,  which  all  the /rt</<3:-mss.  resolve 
into yd//td : d(isa/i  y [_most  ofj  the  rest,  and  SFP.,  give  yd/Zia  '(isaiy  the  comm._y^^///a 
"(/isat  {=■  samqlesayet).  Ppp.  offers  pra  pddau  na  yat  dhatas  pra  hastdu  na  yana- 
qisat.  In  e,  the  pada-n\s%.  compound  suodpdyaii,  doubtless  wrongly;  |_read  ns  pada- 
text  sii : dpa  : ayati\.  All  the  mss.,  the  comm.,  and  SPP.,  give  in  f sthdnati,  and  the 
comm,  explains  it  as  = qakhopaqdkharahitavrksatnula  aqraye.  After  it,  the  mss.  have 
apdyatah  (p.  apa°dyatah),  but  the  comm,  agrees  with  us  in  dpd  'yati,  and  SPP.  accord- 
ingly also  adopts  it.  The  translation  follows  throughout  the  emendations  of  our  text; 
perhaps,  in  f,  sihdne  would  be  better  than  sthaU,  as  more  closely  resembling  the  ms.- 
reading.  We  are  deprived  of  the  help  of  Ppp.  upon  the  point,  as  it  sWps  from  apayati 
in  e to  irstadhumam  in  50.  i a ; for  c.  d,  it  had  yo  ?nulalam  sulap&yati  sa  sampistyo 
updyati.  We  had  d above  as  iv.  3.  5 b ; |_cf.  the  end  of  the  note  to  vs.  9J. 

50.  To  night:  for  protection. 

\_As  4.y.  — saptakam!\ 

Follows  also  in  Paipp.  xiv.  our  h}-mn  49.  Has  the  same  liturgical  use  as  hymn  49. 

Translated  ; Ludwig,  p.  465  ; Griffith,  ii.  307. 

1.  Do  thou,  O night,  make  the  snake  blind,  harsh-smoked,  headless  ; 
smite  out  the  eyes  of  the  wolf ; cast  the  thief  into  the  snare. 

This  verse  is  nearly  identical  with  that  translated  as  47.  8 above  (8  c,  d and  9 a,  b of 
the  printed  text).  As  there,  the  mss.  have  at  the  beginning  dndha,  which  SPP.,  with 
the  comm.,  changes  to  ddha;  and  all,  in  c,  d,  have  nir  jahyas  tena*  tdm  |_or  tvdw  \ 
drupadd  jahi  in  a manner  analogous  with  the  reading  there.  ^The  translation  implies 
the  division  nir  jahy  a . . .jahi ; cf.  my  note  to  47.  8.J  |_  Apart  from  some  less  impor- 

tant variants, J the  mss.  are  divided,  as  often  in  such  cases,  between  aksdti  and  aksyaii, 
and  SPP.  chooses  the  worse,  aksdti y our  aksyaii  is  alone  defensible.  Ppp-  omits  (see 
note  to  49.  10)  the  first  two  words,  and  reads,  as  at  47.  8,  tistadhiimam y [_it  begins  the 
second  line  with  hano  vrkasya  and  ends  it  (as  above)  with  tirpate  jahiy  what  the 
intervening  words  are  is  not  clear  from  Roth’s  Collation  J.  [_Meantime  Bloomfield 
kindly  informs  me  that  Ppp.  reads  the  line  thus : hano  vrkasya  nir  jahy  d tvdinam 
nrpate  jahi : this  gives  no  support  for  a jahyds  (see  note  to  47.  8);  but  the  tvdinam 
obviously  stands  in  some  relation  to  the  dvdinam  of  the  Ppp.  reading  at  47.  8,  which  is 
jambhayddvdinath *[The pada-reading  is  nih  : jahy dh  : tena.\ 

2.  What  draft-oxen  thou  hast,  O night,  sharp-horned,  very  swift,  with 
them  do  thou  today  pass  us  always  (yiqvdhd)  over  difficulties. 

SPP.  follows  the  mss.  in  the  false  accent  tiksna-  in  b.  In  c,  d,  he  reads  pdraya  'ti 
with  us  and  with  the  comm,  (also  with  Ppp.),  Lbut  against  the  mss.,  most  of  which  J 
have  pdrayaty  dti.  In  b,  Ppp.  gives  -qrtigydqvdsavah. 

3.  May  we  pass  {tr)  night  after  night  receiving  no  harm  with  ourselves 
(ianva) ; may  the  niggards  fail  to  pass  [it],  as  men  without  boats  a deep 
[water]. 


XIX.  50- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


984 


Or  tanva  belongs  to  tarema.  The  comm.,  against  the  accent  and  the  sense,  takes 
drisyantas  as  a future  participle  (^  = gamisyantas)  ! Ppp.  reads  in  c,  d apravdyusam 
na  tarehur  ar-. 

4.  As  the  millet-seed,  flying  forth,  blowing  away,  is  not  found,  so, 
O night,  make  him  fly  forth  who  is  malicious  against  us. 

The  mss.  read  in  a mostly  ^amyakas  (so  the  comm,  and  SPP.),  also  qyamyakas  and 
qyamakas  j and  have  prapdtan  or  prdpatan,  with  other  chance  variations ; and  in  b, 
apavan  (p.  apaovati)  or  -vam  j in  respect  to  this  word,  the  translation  [^taking  it  as 
present  participle  of  apa-vd\  follows  them  rather  than  our  emendation  apardm.  None 
of  the  mss.  accent  na,  but  SPP.  ventures  |_with  the  Berlin  ed.J  to  emend  the  reading. 
At  the  beginning  of  C,  the  mss.  all  have  etav  a [^several  d]  (p.  eidti  : a)  ; the  comm, 
and  SPP.  (also  Ppp.)  agree  with  our  eva.  The  majority  of  mss.  have  at  the  end  -ydnti. 
Ppp.  has  in  a,  b sdnydkas  prapatante  divdm  nd  'nii- ; in  d it  combines  ‘stndn. 

5.  Thou  didst  make  the  thief  stay  away,  and  the  kine-driving  robber, 
also  him  who,  haltering  the  courser’s  head,  tries  to  lead  it  [away]. 

The  pada-mss.  strangely  read  at  the  beginning  apdhj  the  rest  |_save  one  of  SPP’s, 
p.m.,  which  has  dpa\  accent  apdj  SPP.,  as  well  as  our  text,  emends  to  dpa,  which  tlie 
comm,  also  understands.  All  the  mss.  have  vasas,  and  the  comm.,  and  SPP. ; our 
avdsayas  is  a bold  emendation,  but  makes  both  good  meter  and  good  sense.  Ppp-  gives 
no  help:  apa  steda?h  vdsamathant.  In  b,  SPP.  follows  the  comm,  in  re3.A\ng goajdm ; 
most  of  the  mss.  give  gdr  djam,  but  a part  gdrdjas  (p.  gdrdjah  ! but  one  ms.  gd  'jak 
Lor  gdojak ; that  is  go  and  jah  with  avagraha-s\gn  betweenj,  corrected  to  gddjah). 
LPpp.  reads  golhavi.\  The  comm,  absurdly  takes  goajdm  as  a copulative  compound, 
=gd  ajdng  ca,  and  makes  it  and  vasas  objects  of  nhiisati.  The  translation  implies 
rather  SPP’s  text  than  ours  |_that  is  goajdm  rather  than  gdr  djam,  I suppose  J. 
the  end,  the  ninesati  of  the  Berlin  text  is  doubtless  to  be  corrected  to  ninlsati  (cf.  the 
stems  in  W’s  Roots,  Verb-forms,  etc.,  p.  233-4):  nUilsati  is  read  by  Ppp.,  by  W’s 
O.D.I.,  and  (since  he  reports  nothing  to  the  contrary)  by  all  of  SPP’s  authorities.  From 
the  Index  Verborwn  and  from  the  Roots  (p.  91)  it  would  appear  that  W’s  later  judg- 
ment rejected  the  ninesati  of  the  text  and  some  mss.,  though  he  has  overlooked  the 
matter  here.  The  desiderativej  so  distinctly  calls  for  a prefix  that  one  is  tempted 
further  to  emend  dtho  in  c to  dpa. 

6.  When,  O well-portioned  night,  thou  contest  today,  sharing  out  what 
is  good,  [thenj  make  us  to  enjoy  that,  that  it  go  not  away. 

The  translation  follows  our  text,  which  is  very  different  from  that  of  the  mss.  and 
SPP.  Our  adya  in  a implies  adyd  a {a  . . . dyas~),  which  all  the  ^rt<-4r-mss.  have,  while 
SPP.,  with  the  comm.,  treats  it  as  only  adyd  with  the  final  lengthened  by  the  usual 
Vedic  license.  In  b all  the  mss.  accent  vi  bhajanti  Lp-  vl : bhajanti\  ; SPP.  emends  to 
vi-bhdjanti,  while  our  text  means  vibhdjantl.  The  comm,  understands  -«//  |_supplying 
^atravas  as  subjectj,  and  takes  dyas  after  it  as  the  noun,  ‘ metal  ’ {ayomayam  vastit) ; 
to  us  dyas  is  verb.  L^^PP'  of  h.J  In  c the  mss.,  the  comm.,  and  SPP., 

begin  with  ydd j we  have  emended  it  to  tdd.  For  d,  most  mss.  have  ydthe  'ddth  ua 
'nupdydsi  (p.  anuopdydsi)  ; but  one  -ydti,  one  -ddnyanu- ; SPP.  follows  the  comm,  and 
prints  W anyan  upayasi  (p.  upaodyasi),  but  in  a note  conjectures  ydthd  'd  anyan 

nd  'payati  ‘ that  it  go  not  unto  others,’  which  is  very  acceptable,  as  giving  a good  sense 


985 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  52 


with  less  alteration  of  the  original  text  than  our  version  requires.  Ppp.  is  wholly  cor- 
rupt: yathed yasmd  nitajaya  yathed  anydn  updyatl j but  the  last  pada  favors  SPP’s 
conjecture. 

7.  Unto  the  dawn,  O night,  do  thou  commit  us  all,  free  from  guilt ; 
may  the  dawn  bestow  (a-b/iaj)  us  on  the  day,  the  day  on  thee,  O shining 
one. 

The  comm.,  two  of  SPP’s  reciters,  and  Ppp.,  read  in  c bhajat.  Compare  the  verse 
48.  2,  above  [and  MB.  i.  5.  15,  there  cited  J. 

51.  Accompanying  acceptance  (?). 

\^Brahman. — dve.  l.  dimadci'alyd ; 2.  sdvitri.  1.  t-p.  brdhmy  anustubh  ; 2.  j-p.  yavantadhyo 

' snih  (/,  2.  7-av.).'] 

|_Prose.J  Both  the  “ verses  ” of  this  hymn  are  quoted  in  Kau^.  91.  3,  in  the  tnadhu- 
parka  ceremony,  accompanying  acceptance  (^prati-grah)  of  the  offering.  The  second 
verse  contains  a formula  very  often  used  in  the  liturgical  literature,*  and  this  formula, 
as  far  as  hastdbhydm,  occurs  several  times  in  Kau^.,  given  in  full,  and  not  to  be  regarded 
as  having  anything  to  do  with  the  verse  here ; the  same  is  the  case  with  the  use  of  the 
formula  in  Vait.  3.9.  There  is  nothing  to  correspond  to  the  hymn  in  Paipp.  *^An 
idea  of  its  frequency  may  be  gained  from  the  array  of  citations  (fourscore  or  more) 
given  by  Knauer  in  his  Index  to  MGS.,  p.  151  a.  See  the  table  on  p.  896,  and  cf. 
p.  896,  end.J 

Translated:  Griffith,  ii.  308. 

1.  Unrepelled  (fdynta)  am  I,  unrepelled  my  soul,  unrepelled  my  sight, 
unrepelled  my  hearing,  unrepelled  my  breath,  unrepelled  my  expiration, 
unrepelled  my  out-breathing,  unrepelled  the  whole  of  me. 

We  unfortunately  lack  the  comm’s  interpretation  of  dyu/a,  there  being  a lacuna  in 
the  ms.  at  this  point;  SPP.  supplies  samptirna,  it  does  not  appear  on  what  authority, 
but  certainly  without  the  least  particle  of  plausibility.  |_The  count  of  the  Anukr. 
(48  syllables)  implies  restoration  of  all  the  elided  a’s.J 

2.  In  the  impulse  of  the  heavenly  impeller  {saviir),  with  the  arms  of  the 
A9vins,  with  the  hands  of  Pushan,  I,  impelled,  take  hold  of  thee. 

To  render  (in  the  first  clause)  ‘ of  god  Savitar  ’ would  hide  the  word-play  between /ra- 
sava  and  savitr.  The  syllables  (if  the  a of  afvinos  is  restored)  count  10-1-11-1-6  = 27: 
a pretty  poor  tts/nk. 

52.  Of  and  to  desire  (klma). 

\Brahman. — pancakam.  mantroktakdmaddivatam.  trdistubham.  j.  4-p.  usnih  ; y.  uparistdd- 

brhati.~\ 

Found  also  in  Paipp.  i.  Used*  in  Kau^.  6.  37,  with  xix.  59,  at  the  very  end  of  the 
sections  on  the  parvan-ctTtxnony  (hence  perhaps  a later  addition  ?),  to  appease  the  fuel, 
in  case  there  has  been  an  omission  of  the  due  ceremony  ; again,  in  45. 17  (with  iii.  29.  7 ; 
vi.  71  ; vii.  67),  after  the  end  of  the  vacdqamana  ceremony  (also  here  a later  addition?), 
to  accompany  the  acceptance  of  something ; once  more,  in  68.  29,  in  the  savayajftas,  with 
the  acceptance  of  the  sacrificial  gifts  ( ? sadaksinavi) ; and  the  Paddhati  (note  to 


XIX.  52- 


book  XIX.  THE  ATHARVA-VEDA-SAICIHITA. 


986 


Kau^.  79.  28)  adds  it  at  the  end  of  the  chapter  of  marriage  ceremonies.  The  comm, 
notes  the  Kau9.  uses,  but  not  the  Paddh.  one ; and  he  adds  one  application,  from  Pari^. 
10.  I,  of  this  hymn  with  the  two  following  and  xix.  6 (the  purusasuktd),  in  the  rite  of 
presenting  a golden  image  of  the  earth.  *[_See  table  on  p.  896.  J 

Translated : Griffith,  ii.  309.  — Cf.  ix.  2,  above. 

1.  Desire  here  came  into  being  (sam-vrt)  in  the  beginning,  which  was 
the  first  seed  of  mind ; O desire,  being  of  one  origin  with  great  desire,  do 
thou  impart  abundance  of  wealth  to  the  sacrificer. 

The  first  half-verse  is  nearly  identical  with  RV.  x.  129.  4 a,  b |_TB.  ii.  4.  i ; 8.  94 ; 
TA.  i.  23.  ij,  which  differ  only  by  adding  ddhi  at  end  of  a;  the  word  is  missed  in  our 
verse  both  for  sense  and  for  meter.  Our  text  omits  * at  beginning  of  c a (sd  kdma) 
that  is  in  both  these  respects  superfluous ; it  is  found,  however,  also  in  Ppp.  The  comm, 
explains  kainena  brhata  to  mean  mahatd  deqakalavastuparicchedarahitena  kamayitrd 
parameqvarena.  The  last  pada  is  xviii.  i.  43  d.  *|_And  so  accents  kajna.\ 

2.  Thou,  O desire,  art  set  firm  with  power,  mighty,  shining  {vibhdvan), 
companion  for  him  who  seeks  a companion ; do  thou,  formidable,  over- 
powering in  fights,  impart  power  [and]  force  to  the  sacrificer. 

The  second  pada  nearly  corresponds  with  RV.  x.  91.  i d,  which,  however,  reads 
susdkha  sakhlyate.  The  authorities  give  sakha  a sakhiyaie  (or  -te)  ; and  the  pada- 
mss.  make  the  very  blundering  division  vi°bhdu  ; dosakhe  : a : sakh-.  |_The  comm, 
understands  sakhiyate  (not  as  dative  pple,  but)  as  finite  verb-form  (3d  sing.,  which  would 
have  to  be  accentless:  he  says  bhavacchabdddhydhdrena  prathaniapurusah.\  SPP. 
follows  the  comm,  in  reading  vibhavd  sakha  a |_S  P P’s  pada-itxi  is  vibha°vd : sakhe  .•  a J ; 
but  he  disagrees  with  the  comm,  by  [_making  a participle  of  J sakhiyati,  which  he  accents. 
The  translation  implies  sdkha,  i.e.  sdkha  a.  LWe  have  a with  the  denominative  qra- 
vasydt  at  RV.  v.  37.  3 ; but  with  the  pple,  a seems  very  strange  ; nor  do  I see  how  W. 
meant  to  take  it.  One  is  tempted  to  fall  back  on  the  RV.  reading  susdkhd  : the  more 
so,  inasmuch  asj  Ppp.  presents  the  RV.  reading  susakhd.  In  d,  Ppp.  has  soho  'jo yaj-. 

3.  To  him  that  desired  from  afar,  that  trembled  on  at  the  inexhaustible 
— the  places  {dgd)  listen  to  him  ; by  desire  they  generated  heaven. 

It  is  of  no  consequence  how  this  verse,  especially  the  first  half,  is  rendered  ; it  is 
nothing  but  corrupt  nonsense.  The  degree  of  its  corruption  may  be  seen  by  comparing 
it  with  the  corresponding  verse  in  TA.  iii.  15.1:  sadydq  cakamdnaya  pravepandya 
|_ Poona  ed.,  -vepdn-]  mrtydve ; prd  'smd  dqd  aqrnvan  kdmend  'janayan  punah  j neither 
version  is  translatable.  The  majority  of  authorities  read  in  b pravipdndydksayi  [_or 
-dksaye\  (the  pada-rea.d\ngs  are,  for  the  first  part,  praviopd)idya,  and,  for  the  second, 
aoksayd  or  doksaye  or  doksaye)  ; but  some  have  pratipdndya  [the  lingual  « of  which 
seems  to  betray  the  ti  as  a corruption  for  vi\  and  praripdndya.  The  comm,  under- 
stands pratipdndya  and  aksaye,  and  SPP.  follows  him,  accenting  pratipdndya  and 
dksaye,  and  reading  in  pada-X.t\\.  pratiopdndya  (as  if  that  would  or  could  become  in 
samhitd-ttx\.-pdn-\)  ; with  his  usual  carelessness,  the  comm.  -pdndya,  in  spite  of  its 
«,  from  root  pd  {=  sarvatoraksandyd  'bhimataphalaprdpandya  : the  latter  equivalent 
looks  as  if  he  also  saw  something  of  pra-dp  in  it!).  Ppp.  has  in  b pratipdndydkse,  in 
C dsmd  'qrnvann,  and  in  d -janayat  saha.  The  translation  implies  in  b pravipdndyd 
'ksaye.  The  Anukr.  apparently  scans  the  verse  as  7 -f  7 : 7 -f-  7 = 28. 


98; 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  53 


4.  By  desire  hath  desire  come  to  me,  out  of  heart  to  heart ; the  mind 
that  is  theirs  yonder,  let  that  come  unto  me  here. 

In  TA.  (iii.  15.  2)  a corresponding  verse  follows  the  one  quoted  under  vs.  3 : katnena 
me  kama  a 'gad  dhrdayad  dhfdayam  mrtydh  : ydd  amisam  addh  priydth  tdd  di  'tu 
'pa  mam  abhi.  SPP.  has  the  same  text  as  we,  both  deviating  in  d from  the  mss.,  which 
leave  upa  unaccented  (p.  upaomam) ; (_but  SPP’s  R.  has  tipa  mam  and  the  comm,  also 
takes  upa  mam  as  two  words J.  Ppp.  combines  kama  "gan  in  a. 

5.  Desiring  what,  O desire,  we  make  to  thee  this  oblation,  let  that  all 
succeed  with  us ; then  eat  (yl)  thou  of  this  oblation  : hail ! 

The  verse  is  found,  |_cited  by  pratika  at  Kau^.  92.  30,  andj  written  in  full  \jakala- 
pdtha\  at  92.  31,  prescribed  for  use  at  the  end  of  the  madhuparka  ceremony.*  SPP. 
gives  the  same  text  as  we ; the  mss.  leave  krnmdsi  unaccented  in  b,  and  most  of  them 
accent  ti  after  it.  At  the  beginning,  all  the  pada-xr\s&.  |_except  possibly  L.,  of  which  no 
note  is  madej  verj-  strangely  read  ydtokdmah,  though  no  samhitd-mss.  have  kdmah ; 
|_with  the  support  of  the  latter,  as  also  of  the  comm,  and  of  Ppp.,  both  ed’s  read  ydt 
kdma\.  *LSee  p.  897,  ^ 3.J 


53.  Praise  of  time  (kala). 

[Bbrgn.  — dafckam.  mantroktasarvdtmakakdladevatyam.  dnustubham  : 1-4.  trisjubh  ; nicrt 

purastddbrhatl^ 

This  hymn  and  the  following,  which  (as  even  the  Anukr.  [^cf.  introd.  to  h.  56J  points 
out)  are  only  two  divided  parts  of  one  hymn,  occur  also  in  Paipp.  xiv.  and  xii.  (53.  1-6 
in  xiv.  ; 53.  7 to  54.  6 in  xii.).  They  are  translated  together  by  Muir,  Ludwig,  Scherman, 
and  Bloomfield.  As  kdlasdkta,  they  are  used  by  Pari^.  10.  i in  connection  with  the 
preceding  hymn  {kdmasiikta^  : see  under  that  hymn. 

Translated;  Muir,  v.  407;  Ludwig,  p.  191  ; Scherman,  Philosophische  Hymnen, 
p.  78;  Grill,  73,  193;  Deussen,  Geschichte,  i.  1.210;  Griffith,  ii.  309;  Bloomfield,  224, 
6S1.  — Cf.  also  Monier-Williams,  Indian  Wisdom  z,  p.  25;  Hillebrandt,  Veda-Chresio-, 
mathie,  p.  41.  — The  epic  kdla-verses  are  in  rather  a different  vein : cf.  Bdhtlingk,  hid. 
Spriiche,  1688-1709,  3193-6;  Hopkins,  in  AJP.  xx.  25,  etc. 

1.  Time  (kdla)  drives  (yah)  [as]  a horse  with  seven  reins,  thousand- 
eyed, unaging,  possessing  much  seed  ; him  the  inspired  poets  mount ; his 
wheels  are  all  beings  (bhiivana). 

The  ‘ wheels  ’ in  d show  that  the  ‘ mounting  ’ in  c is  not  on  the  back  of  the  horse, 
but  on  the  chariot  drawn  by  him.  Ppp.  combines  in  a kdlo  'qvo  v-,  and  reads  in  b 
aksaras,  and  in  c vipaqyatas.  There  is  nothing  at  all  noteworthy  in  the  exposition  of 
the  comm.  |_In  d,  read  cakranif \ 

2.  Seven  wheels  doth  this  time  drive ; seven  [are]  his  naves,  immor- 
tality {amrta)  forsooth  [his]  axle;  he,  time,  including  (.^)  all  these  beings, 
goes  on  as  first  god. 

The  principal  difficulty  is  here  in  the  third  pada,  where  our  arvati  (though  accepted 
by  all  the  translators  without  any  heed  to  the  ms.-readings  given  at  the  foot  of  the 
page)  is  a very  bold  and  questionable  emendation,  most  of  the  mss.  (with  the  comm. 
Lthe  ms.  has  anjan*\  and  SPP.)  giving  instead  anjat,  a few  aiijdt,  and  some  of  ours 


XIX.  53- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


988 


anyat  or  ayat  (evidently  accidental  and  unimportant  variations) ; Ppp.  has  ahjah  [_i.e. 
bhuvandnyatijan \ ; arvan  is  not  to  be  accepted  as  at  all  satisfactory,  much  less  authori- 
tative ; it  is  no  proper  antithesis  \a  pratydn  f in  3 c,  nor  construable  with  the  accusative. 
The  translation,  for  a venture,  implies  bhuvand  7iyanjdn,  evolving  a sense  for  nyatijdn 
out  of  nydkia  ‘inherent’;  it  may  pass  for  what  it  is  worth.  All  the  mss.,  and  SPP., 
read  in  a cakran  [^and  so  does  Ppp- J ; the  comm,  has  cakrd  'nu  vahati.  The  redun- 
dancy of  syllables  in  d could  be  easily  remedied  either  by  omitting  the  superfluous  sd 
(left  out  in  the  translation)  or  by  reading  trie  for  tyabe  [_or  by  reading  se  "yate  with 
double  samdhi  as  Ppp.  suggests  J.*  Ppp.  reads  kdle  sdiyyate.  The  comm,  has  in  b 
amrtath  tanv  aksah.  |_For  the  nu  of  d,  the  ms.  of  the  comm,  has  in  fact  «.J  *|_The 
comm,  has  in  one  place  ahjat,  explained  as  anjartj  and,  in  another,  the  ms.  of  the 
comm,  has  (as  noted)  ahjan,  which  SPP.  prints  as  anjat  = prerayati  ! \ 

tLit  is  a curious  fact  that  Whitney  here  anticipates  and  parries  the  very  argument  in 
favor  of  the  Roth-Whitney  emendation  arvafi  which  Bloomfield  later  adduces,  SBE. 
xlii.  684.  W.  may  have  written  this  in  1893  or  thereabouts.  Bl’s  translation  appeared 
in  1897.J 

3.  A full  vessel  is  set  upon  time;  we  indeed  see  it,  being  now  mani- 
foldly ; it  [is]  in  front  of  all  these  beings ; it  call  they  time  in  the  highest 
firmament  {vybmari). 

|_For  ‘[is]  in  front  of’  W.  interlines  the  alternative  ‘faces  toward.’J  All  the  mss. 
[save  W’s  P. : satituh\  read  at  end  of  b sa^ttds,  and  SPP.  retains  it,  without  even 
changing  its  false  accent;  the  comm,  glosses  it  with  satpuritsds,  or,  in  an  alternative 
explanation,  with  sadriipabrahmopdsakds.  Our  emendation  to  sdntam  is  supported  by 
Ppp.,  which  gives  ni  santath.  We  also  emend  the  pdqydmas  of  the  mss.  (and  SPP.) 
io  pa(^y-.  Ppp.  combines  in  a to  adhi  kdld  "hitas,  and  reads  in  c pratyam.  The  highly 
obscure  ‘full  vessel’  is  thus  illuminated  (?)  by  the  comm.;  piirnah  sarvatra  vydptah 
kumbhah  kutnbhavat  kianbho  ' hordtramdsartusa7hvatsarddirupo  'vacchi7t7to  ja7tyah 
kdlah. 

4.  He  indeed  together  brought  beings  ; he  indeed  together  went  about 
{pai’i-i)  beings ; being  father,  he  became  son  of  them ; than  him  verily 
there  is  no  other  brilliancy  that  is  higher  {pdm). 

The  position  of  sd77i  in  a and  in  b is  so  strange  that  we  are  tempted  to  emend  both 
times  to  sdn  ‘being’;*  one  pada-m?,.  reads  sd7i  in  a,  but  this  can  count  for  noth- 
ing. The  comm’s  exposition  omits  sd77i  in  a [there  seems  to  be  a gap  in  the  ms.J,  but 
duly  treats  it  {sa77iyak  parigacchati^  in  b.  Ppp.  reads  in  b sa  yava  sa7h  party dih. 
[With  c {pita  . . . putrds),  cf.  the  note  to  54.  3 a.J  The  Anukr.  takes  no  notice  of  the 
metrical  irregularities.  *[ln  that  case,  perhaps  we  might  render  sd  evd  by  ‘ the  same.’J 

5.  Time  generated  yonder  sky,  time  also  these  earths;  what  is  and 
what  is  to  be  stands  out  sent  forth  by  time. 

SPP.  reads  in  a a77iu77i  with  a small  minority  of  the  authorities,  and  with  the  comm.; 
Ppp.  also  has  it,  [combining  '7/171/71  For  b,  Ppp.  gives  kdldi  '//td/h  prthivU/t  uta.  In 
c,  our  kdU/ia  was  an  emendation,  for  the  kdld  ha  * of  the  mss.  (which  SPP.  follows)  ; we 
find  the  former  now  supported  by  Ppp.  In  d,  the  mss.  have  havls  (p.  havllt)  for  ha 
vl;  the  text  of  SPP.  follows  us  in  emending  to  the  latter,  which  the  comm,  also  gives; 
Ppp.  reads  {cal)  esata/h  ha  vi  ti-.  The  metrical  definition  of  the  Anukr.  is  not  to  be 
approved.  • [Probably  a faulty  assimilation  to  the  reading  of  vs.  6 c.J 


989 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XL\.  54 


6.  Time  created  the  earth ; in  time  burns  {tap)  the  sun ; in  time  [are] 
all  e.xistences  ; in  time  the  eye  looks  abroad. 

Our  bhumim  in  a is  an  emendation  for  the  bhiiilm  of  the  mss. : SPP.  accepts  bhiittm ; 
the  comm,  explains  it  as  = bhavanavaj  jagat.  Ppp.  reads  bhutam  asrjat ; it  also 
omits  ha  in  c. 

7.  In  time  is  mind,  in  time  is  breath,  in  time  is  name  collected  {sam-d- 
dhd)\  by  time,  when  arrived,  all  these  creatures  {prajd)  are  glad  {nand). 

This  and  the  remaining  three  verses  of  the  hymn  are  found  in  Ppp.  xii.,  with  the  fol- 
lowing hymn,  without  any  [_realj  variants  in  the  four  verses. 

8.  In  time  is  fervor,  in  time  is  what  is  chief,  in  time  is  the  brahman 
collected  ; time  is  the  lord  {igvard)  of  all,  who  was  father  of  Prajapati. 

All  the  paiia-mss.  except  one,  resolve //Vaj/V  in  d into  pita  :aslt;  SPP.  reads  asit. 
In  spite  of  the  repetition  of  kali  between,  and  brdhma  may  be  conjectured  to 

belong  together;  cf.  x.  7.  24,  32-34;  xi.  5.  5,  23.  |_Note  that  the  usual  RV.  accent  is 
jyestha,  and  that  the  usual  AV.  accent  is  jyesthd ; and  that  AV.  has  the  RV.  accent 
only  in  books  xix.  and  x.\.  and  in  a RV.  passage,  at  v.  2.  i.J 

9.  Sent  by  it,  born  by  it,  in  it  is  this  {tat)  set  firm  ; time,  becoming 
the  brahman,  bears  the  most  e.xalted  one. 

We  should  expect  janitam  ‘generated’  in  a.  The  comm,  understands  isitam  as 
istam  or  kamitam. 

10.  Time  generated  progeny,  time  in  the  beginning  Prajapati;  the 
self-existent  Kagyapa  from  time,  fervor  from  time  was  born. 

The  comm,  identifies  Ka^yapa  with  the  eighth  sun  as  taught  in  TA.  i.  7.  i.  LCf. 
Bloomfield’s  remarks,  at  AJP.  xvii.  403,  on  the  kaqyapah paqyako  bhavatiol  TA.  i.  8.  8.J 
Ppp.  combines  in  b kalo  'gre. 

54.  Praise  of  time. 

\Bkrgu  etc.  {as  jj).  — paticakam.  2.  y-p.  drst  gdyatrl ; j Lj  and  6 of  the  Berlin  ed.\.  J-av.  6-p. 

virdd  asti.~\ 

Properly  a part  of  the  same  hymn  with  the  preceding,  and  found  with  vss.  7-10  of  the 
latter  in  Paipp.  xii.  See  under  hymn  53. 

Translated:  Muir,  v.  409;  Ludwig,  p.  191  ; Scherman,  Philos  op  hische  Hymnesi, 
p.  80;  Deussen,  Geschichte,  i.  1.212;  Griffith,  ii.  31 1 ; Bloomfield,  225,  687. — As  to 
the  verse-division,  see  under  vss.  2 and  5,  and  SPP’s  Critical  Notice,  vol.  i.,  p.  24. 

1.  From  time  came  into  being  the  waters;  from  time  [came]  the 
brdJwian,  fervor,  the  quarters ; by  time  the  sun  rises ; in  time  he  goes  to 
rest  {ni-vip)  again. 

All  the  mss.  save  two  [_of  SPP’sJ  read  abhavat  at  end  of  a ; SPP.  also  (_as  well  as  the 
Berlin  ed.J  gives  -a«,  with  the  comm.,  and  with  Ppp.  In  b,  the  comm,  reads  vrata- 
tapas  for  brdhma  tdpas. 

2.  LComm’s  2 a,  b,  c.J  By  time  the  wind  cleanses  {pavate)\  by  time 
the  earth  [is]  great ; the  great  sky  in  time  [is]  set. 


XIX.  54- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


990 


A part  of  the  verse  is  lost  in  Ppp.  The  comm,  adds  the  first  two  padas  of  our  vs.  3 
to  this  one,  and  makes  then  the  three  remaining  verses  of  four  padas  each.  This  makes 
a decidedly  better  division,  so  far  as  the  sense  is  concerned;  but  the  mss.,  the  Anukr., 
and  SPP.  agree  in  the  division  given  in  our  text  (except  as  regards  vs.  6),  and  it  is 
accordingly  retained  here. 

3.  LComm’s  2 d,  e.J  Time,  [their]  son,  generated  of  old  what  is  and 
what  is  to  be.  LComm’s  3 a,  b.J  From  time  the  verses  {rc)  came  into 
being ; the  sacrificial  formula  {ydjus)  was  born  from  time ; — 

In  the  first  half-verse,  the  translation  follows  the  mss.  Lthey  read  kdl6  and  putr6\, 
rather  than  our  emendations  \ kale*  and  md7itro\,  which  seem  more  venturesome  than 
there  is  reason  for ; and  departs  from  them  only  in  assuming  at  the  end  pura,  instead 
of  ptiras,  as  the  mss.  in  general  read  {pura  is  accepted  by  both  edidons,  and  is  sup- 
ported apparently  by  Ppp.,  and  to  a certain  degree  by  one  of  SPP’s  mss.  which  has 
pura).  Perhaps  punah  Lwhich  Whitney’s  I.  actually  hasj  is  a yet  more  plausible  sub- 
stitute iox  pur  ah.  Ppp.  has  kdlena  bhdtath  janayat : Lso  Roth’s  Collation;  I take  it  to 
mean  “ kdlena  bhiitath  in  a and  'janayat  in  b ”J;  and  the  comm,  also  has  at  the  begin- 
ning kdlena  Lwhich  he  glosses  with  pitrd  prerakena : cf.  his  putras  in  b,  and  cf. 
53.  4 cj ; and  at  the  end  of  b he  seems  to  have  read  puras  Lthe  word  does  not  actually 
appearj,  since  he  gives  puras tdt  for  explanation.  In  c,  part  of  the  mss.  have  abhavat. 
*LAs  kdlo  is  given  by  all  the  mss.  collated  by  W.  before  publication,  kdli  was  indeed 
an  emendation;  but  some  of  SPP’s  authorities  do  have  kdle.\ 

4.  LComm’s  3 c,  d.J  Time  set  in  motion  (savi-ir)  the  sacrifice,  an 
unexhausted  portion  for  the  gods.  LComm’s  4 a,  b.J  In  time  are  set  firm 
the  Gandharvas-and-Apsarases  ; in  time  the  worlds  ; — 

In  a,  the  translation  implies  kdlds,  with  all  the  authorities,  but  diray  at,  against  nearly 
all  of  them ; the  comm,  gives  dirayat  and  SPP.  accepts  it;  L^nd  it  is  supported  by  his 
ms.  P.  (which  has  dirayan,  p.m.,  corrected  to  dirayat^  and  by  Ppp’s  trayat\.  Ppp. 
reads  kdlo  yajtio  satn  tray  at,  and  has  at  the  end  samdhitdh. 

L5  and  6 of  Berlin  ed.  = 5 of  Bombay  ed. J LComm’s  4 c,  d.J  Upon  time 
stand  this  heavenly  Angiras  and  Atharvan.  LComm’s  5 a,  b.J  Both  this 
world  and  the  highest  world,  and  the  pure  {punya)  worlds  and  the  pure 
separations  — L^  of  Berlin  ed.  : Comm’s  5 c,  d.J  all  worlds  by  the  brdhman 
having  conquered,  this  time  goes  on  as  highest  god. 

Verses  5 and  6 of  our  edition  are  here  combined  into  one,  on  the  authority  of  the 
Anukr.  and  part  of  the  mss.,  and  in  accordance  with  SPP.  Of  the  mss.  compared  by 
us  before  printing,  all  made  a sixth  verse  of  the  last  two  padas.  In  a,  the  mss.  read 
kdUydm  LW’s  O.  has  kdleydtn\  (p.  kdleydm  or  kdldyani)  LSPP’s  pada-ms.  Cp.,  here 
unaccented,  has  kdleyam\\  SPP.  emends  the  pada-\.e\i  to  kdld ; aydm,  but  strangely 
presents  a sarhhitd-Xexi  inconsistent  with  this,  namely  kdU  'ydm,  instead  of  kdll  'yd/n, 
as  our  edition  reads.  All  the  mss.  read  divd  'th-  in  a-b  (p.  divdh),  but  SPP.,  on 
authority  of  the  comm.,  emends  to  devd'th-,  and  the  translation  follows  tliis ; Ppp-  also 
reads  devo  'th-.  LAt  the  end  of  b,  the  comm,  reads  tisthati.\  In  d a number  of  the  m.ss. 
give  vidhrtih^  ca ; the  obscure  word  is  passed  over  lightly  by  the  comm.,  who  simply 
glosses  it  with  lokadhdrakdn.  The  last  pada  is  identical  with  53.  2 d,  Lsave  that  it  has 
paranid  where  53.  2 d \i7is  prathamd\,  and  Ppp.  combines,  as  there,  sdiyyate.  The  most 


991 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  55 


natural  count  of  syllables  (8+8:11  + 11:11  + 12=61)  comes  three  short  of  a full  asti : 
Lthe  jagati  cadence  of  e suggests  that  something  is  missing  (read  sdrvanq  ca  lo-  ?)  in 
that  pada;  and  f is  to  be  read  (like  53.  2 d,  with  Ppp.  double  saihdhi')  as  1 1 syllables J. 

|_Here  ends  the  sixth  anuvaka,  with  9 hymns,  and  with  63  verses  as  they  are  num- 
bered by  the  Berlin  text  and  summed  up  by  certain  mss. ; but  the  Anukr.  counts  9 and 
5 verses  (instead  of  10  and  6)  in  hymns  47  and  54  respectively,  which  makes  the  sum 
61  instead  of  63. J 

55.  To  Agni. 

\^Bhrgii.  — sadrcam.  dgneyam.  trdistubham  : 2.  dstdrapaiikti  ; j \_i.e.  j and  b of  the  Berlin 
ed.^.  j-av.  g-p.  purastdjjyoti  small  \_Of  b ( = 6 C,  d,  7 a,  b Berlin  ed.),  the  definition  is 

lacking:  see  my  note  to  vs.  6.J 

Only  the  first  verse  is  found  in  Paipp.  (inxx.).  The  comm,  points  out  that  the  hymn 
is  plainly  meant  to  be  used  in  the  early  morning  worship  of  Agni,  but  quotes  no 
authority.  [^As  to  a seventh  verse,  see  SPP’s  Critical  Notice,  vol.  i.,  p.  24,  and  see 
under  vss.  5 and  7.J 

Translated:  Ludwig,  p.  363  ; Griffith,  ii.  312. 

I.  Night  after  night  bringing  to  him  without  mixture,  as  fodder  to  a 
horse  that  stands,  let  not  us,  O Agni,  thy  neighbors,  receive  harm,  revel- 
ing with  abundance  of  wealth,  with  food  {is). 

The  verse  corresponds  nearly  with  VS.  xi.  75,  also  with  a verse  in  TS.  iv.  i.  10'  and 
MS.  ii.  7.  7.  VS.  begins  a with  dhar-ahar  (but  QB.  vi.  6.  4'  Llike  K^S.  xvi.  6.  2J  gives 
Tifiratika  with  ratrim-ratrlni  instead),  TS.  reads  with  us,  and  MS.  has  ratrlm-ralrim 
|_and  repeats  the  pratlka  at  iii.  1.9,  p.  i2‘*J.  At  end  of  b,  all  have  astndi  unaccented. 
In  d,  all  put  dgne  at  the  beginning,  'gne  ma  te  prdti-.  In  a,  all  the  authorities  have 
dpraydtam  |_an  isolated  -turn  counts  for  nothingj,  and  so  has  the  text  of  the  comm., 
according  to  SPP.,  who  prints  dprayatam.  But  the  comm,  in  his  explanation  has  apra- 
ydvarn,  which  he  glosses  by  apracchidya  or  samtatyena  |_which  harmonizes  well  with 
the  sddam  it  of  iii.  15.8  aj;  |_the  six  Yajus  texts  just  cited  (both  verses  and  pratikas) 
all  read  dprayavam,  on  which  the  Berlin  emendation*  rests  J.  |_Weber,  Ind.  Stud. 
xvii.  251,  cites  K.  xvi.  7 as  reading  ratrfm-rdtrim,  with  the  rest  as  in  VS. ; and  Knauer, 
Index  to  MGS.,  p.  1 55,  adds  K.  xix.  10  and  Kap.  S.  xxx.  8.J  The  second  half  of  our  iii. 
15.  8 above  agrees  precisely  with  our  c,  d here ; the  first  half  differs  a good  deal,  |_having 
for  a viqvahd  te  sddam  id  bharehia,  and  ending  b with  jdtavedah  instead  of  ghdsdsn 
asmaij.  Ppp.  has  in  a apraydmaih,  at  end  of  b agne  for  asmdi  (as  in  our  vs.  7),  and 
in  d ‘gndi  md  te  pr-  (intending  the  same  as  the  Yajus  texts). 

*|_Griffith’s  version  of  dpraydvarn  is  ‘with  care  unceasing’  (AV.VS.)  ; and  Egge- 
ling’s  is  ‘unremittingly’  (QB.);  so  also  W.  at  iii.  5.  i (see  the  note);  and  in  his  Roots 

he  connects  -ydvam  only  with  root ytt  ‘ separate  ’ ; one  does  not  see  why  he  departs  from 

that  here  : nevertheless,  the  sense  ‘ mix  ’ is  well  avouched  for  the  root  yu  ‘ unite  ’ with 

pra  by  JUB.  i.  d>,yathd  madhund  Idjdn  prayuydd  evam  (see  JAOS.  xvi.  88  and  228). 

— ^I  may  add  in  the  proof  that  even  the  Anukr.  reads  apraydtam,  but  that  the  Yajus 
readings,  and  the  sddam  it  (W.  ‘constantly’)  of  iii.  15.  8,  seem  to  place  the  Berlin 
emendation  beyond  doubt : and  that  the  Ppp.  reading  aprayucchan  at  iii.  5.  i helps  to 
establish  for  the  Vulgate  not  only  the  form  dpraydvarn  as  gerund,  but  also  the  meaning 
‘ without  being  careless  ’ or  ‘ unremittingly  ’ as  against  ‘ without  mixing.’J 


XIX.  55- 


book  XIX.  THE  ATHARVA-VEDA-SAP^IHITA. 


992 


2.  Of  thee  that  art  good  what  arrow  [is]  in  the  wind,  this  is  that  of 
thine ; therewith  be  gracious  to  us.  Let  not  us,  O Agni,  thy  neighbors, 
receive  harm,  reveling  with  abundance  of  wealth,  with  food. 

The  translation  follows  the  text  of  the  mss.  rather  than  our  emendations,  as  the  latter 
afford  no  more  satisfactory  sense  than  does  the  former.  Several  authorities,  however, 
read  jd/a  instead  of  vata  (one  has  vdcaj  one  isuh,  two  esuh;  [_and  so  onj);  the  pada- 
mss.  divide  vatah  : isuh  ; sa.  The  comm’s  text  has  isa;  but  how  his  explanation  is 
related  to  the  text  is  hard  to  see  : he  agne  vasakasya  tava  ya  'nugrahabuddhir  anna- 
pradasya  ya  ca  ’nugrahabuddhis  taya  'smdn  sukhayaj  that  is  all. 

3.  Evening  after  evening  [is]  Agni  our  house-lord  ; morning  after 
morning  [is  he]  giver  of  well-willing;  be  thou  giver  of  good  to  us  of  every 
kind  ; may  we,  kindling  thee,  adorn  {pus)  ourselves. 

The  third  pada  is  literally  ‘ of  good  thing  after  good  thing  be  thou  giver  of  good.’ 
The  pada-m%%.  divide  vasuodanah  : edhi  instead  of  vasti°dah  : nah  ; edhi,  as  is  implied 
by  our  text ; the  meter  makes  us  suspect  that  the  true  original  reading  was  vasudano 
na  edhi.  The  fourth  pada  is  v.  3.  i b etc.  (see  under  that  verse).  |_Cf.  vs.  4.J 

4.  Morning  after  morning  [is]  Agni  our  house-lord ; evening  after 
evening  [is  he]  giver  of  well-willing;  be  thou  giver  of  good  to  us  of  every 
kind ; kindling  thee,  may  we  thrive  {rdh)  a hundred  winters. 

In  d the  mss.  read  qatdmhimas  (p.  qatAmofiimah)  ; the  comm,  takes  it  as  two  words, 
qatam  himds,  |_ignoring  the  accent].  |_With  pada  d,  cf.  RV.  i.  64.  14  d.J  |_Cf.  vs.  3.J 

5.  May  I be  one  not  falling  short  of  food ; to  the  food-eating  lord  of 
food,  to  Agni  [as]  Rudra  be  homage. 

Here  also  there  is  discordance  as  to  the  verse-division ; the  Anukr.  [_and  comm.J  further 
add  to  vs.  5 what  in  our  edition  is  6 a,  b,  and  then  make  one  verse  of  what  remains  of 
the  hymn;  and  SPP.  follows  them.  The  translation  adheres  to  our  text  (which  repre- 
sents all  the  mss.  till  that  time  known  to  us),  especially  because  its  division  seems  better 
suited  to  the  sense.  At  the  beginning,  all  the  authorities,  and  SPP.,  have  dpaqcddag- 
dhannasya,  divided  by  the  pada-lex\.  into  dpaqcd : dagdhdoaniiasya  (or  -gdha°dn-)\ 
[but  Whitney’s  W.  has  daghdnt- ; his  M.  has  dagdhvdnn- ; and  his  P.  has  dagghvdnt-  or 
possibly  dagdhvdnt-,  it  is  not  clear  which  : at  any  rate,  in  P.  and  M.  there  \s  a v before 
the  d;j  the  comm,  understands  apaqcddagdhd  'finasya,  and  solemnly  explains  it  as  mean- 
ing : afmasyd  'paqcd\_dagdhd'\  paqcddbhdge  'dagdhd  sthdliprsthabhdge  dagdhdnftara- 
hitah  ! The  correctness  of  our  conjectural  emendation  to  dpaqcddaghva  'nnasya  is  put 
beyond  question  by  the  occurrence  of  a corresponding  phrase,  dpaqcdddaghva  'nnam 
bhuydsatn,  in  MS.  iii.  9.  4,  p.  120 '7,  and  also  in  Ap.  vii.  28.  2.*  Part  of  the  mss.  accent 
bhiiydsdm.  In  b,  all  SPP’s  authorities  |_save  one],  and  most  of  ours,  give  aunddayo'nn- 
(variously  accented  : p.  atmaaaddyali),  apparently  a case  of  misunderstanding  of  dyd  as 
yo  after  the  Bengali  method  of  writing  but  two  of  our  mss.,  P.M.,  have  antiddaya 
’fin-,  which  is  the  reading  of  our  text;  the  comm,  likewise  understands  -ddya,  and  SPP. 
al.so  accepts  it  in  his  text. 

*[_The  phrase  d-paqcdd-daghvane  ndre  occurs  at  RV.  vi.  42.  i ; TB.  iii.  7.  lo^;  Ap. 
xiv.  29.  2 ; compare  apaqcd-daghvane  narah  at  SV.  i.  352,  ii.  790.  It  may  be  worth  noting 
that  the  comm,  to  TB.  brings  the  epithet  into  connection  with  food,  explaining  the  phrase 
as  ‘a  man  devoid  of  brightness  (i.e.  dull)  after  his  meal,  unable  to ’digest  what  he  has 


993 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  56 


eaten,’  paqcad  bhaksotiarakalam  diptirahitaya,  bhaksitam  jarayitum  asamarthaya. 
He  seems  to  connect  a-  . . -daghvan  (^=  diptirahitd)  with  dah ; but  BR.  and  W.,  with 
Sayana  on  RV’.,  derive  it  from  dagh:  cf.  RV.  i.  123.  5 c;  vii.  56.  21  b.J  SPP’s 

notes  to  xviii.  4.  48  ; xix.  32.  10  ; 48.  1 ; 56.  3.J 

6.  O thou  of  the  assembly,  protect  my  assembly  {sabhd),  and  [them] 
who  are  of  the  assembly,  sitters  in  the  assembly ; having  much  invoked 
thee,  O Indra,  may  they  attain  their  whole  life-time. 

The  translation  is  to  be  taken  simply  for  what  it  is  worth,  as  it  does  not  follow  the 
mss.,  nor  either  printed  text.  At  the  beginning,  the  mss.  |_except  several  of  W’s,  which 
have  the  impossible  sab/iyd^,  SPP.,  and  the  comm.,  read  sabhyds,  which  might  well 
enough  have  been  left  by  us  unchanged,  save  for  accent  (viii.  10.  5 sdbhyas).  But  the 
mss.  read  sabhyds  again  later  |_save  two  of  W’s,  which  have  sabhyds \\  this  time  SPP. 
emends  to  sabhyds  (should  be  sdbhyas,  with  us?),  since  the  comm,  has  this.  In  c,  the 
mss.  in  general  give  tvdm  indra  (or  indra)  puruhiitya  ('p.  puru°hiitya)-,  the  comm’s 
text  offers  tvdm  |_his  exposition  : tvam\  indra  puruhiitaj  and  SPP.  adopts  tvdm  indra 
(p.  indra)  punthuta ; our  conjecture,  ti'dyd  'd  gdh  puruhiita,  seems  too  violent,  and 
the  translation  implies  tvdm  indra  pnruhuya,  with  a^navan  at  the  end,  while  the  mss., 
and  SPP.,  have  a^navat  (the  comm,  has  the  same,  unblushingly  explaining  it  2iS=prd- 
Paya,  a mere  substitution  of  one  person  for  another !),  and  our  text  emended  to  -vam,  an 
ungrammatical  but  not  wholly  unprecedented  form.  ^The  London  ms.  of  the  Anukr. 
adds  as  the  pratika  of  its  vs.  6 tvam  indra  puriihiitye  'ti  (our  6 c : note  the  reading), 
but  gives  no  metrical  definition ; the  Berlin  ms.  does  not  even  give  the  pratika. \ 

7.  Day  after  day  taking  tribute  to  thee,  O Agni,  as  fodder  to  a horse 
that  stands  [,  let  not  us,  O Agni,  thy  neighbors,  receive  harm,  reveling 
with  abundance  of  wealth,  with  food  (A)]. 

None  of  the  mss.  have  the  second  half-verse ; it  was  added  because  it  seemed  called 
for  by  the  first  half,  as  in  vss.  i and  2.  That  the  comm,  and  part  of  the  mss.,  and  so 
also  SPP.,  in  agreement  with  the  Anukr.,  make  only  si.x  verses  in  the  hymn,  was  explained 
above  under  vs.  5.  A majority  of  the  mss.  accent  bdlim  in  a (including  all  those  used 
by  us  before  publication),  and  so  the  error  has  got  into  our  text;  SPP.  has  correctly 
ballm;  some  leave  hdrantas  without  accent;  the  comm,  and  a ms.  or  two  have  itye  for 
it  te  (=prdptavye  grhe  vartamdndyd  'gnaye,  comm.).  All  the  mss.  have  in  b jdtdm 
instead  of  ghdsdm ; but  the  comm,  has  the  latter,  and  it  is  therefore  read  in  SPP’s  text 
as  well  as  in  ours. 

56.  To  sleep  (or  dream). 

[ Yama.  — satkam.  ddumapnyam.  trdisiubkam.) 

Found  also  in  Paipp.  iii.  The  comm,  quotes  no  authority  as  to  the  viniyoga,  but 
points  out  that  the  hymn  is  shown  by  its  content  to  belong  to  the  ceremony  for  getting 
rid  of  diihsvapna  ‘ evil-dreaming.’  He  holds,  namely,  throughout  the  hymn,  that  svdpna 
means  dnhsvapna  (in  the  Atharvan  always  dusvdpnya)  ; and  the  language  is  too  obscure 
to  show  clearly  whether  he  is  right  or  not ; the  probability  is  certainly  against  him, 
because  elsewhere  (e.g.  in  the  next  hymn),  when  evil-dreaming  is  intended,  its  own  name 
is  freely  used,  and  in  xvi.  5 svapna  is  contrasted  with  dusvapnya.  |_As  in  the  case  of 
hymns  53  and  54,  the  Anukr.  suggests  that  the  hymns  56  and  57  are  only  Uvo  divided 
parts  of  one  group  of  ii  verses;  and  the  suggestion  is  reinforced  by  the  juxtaposition 


xix.  56-  BOOK  XIX.  THE  ATHARVA-VEDA-SAlCiHITA. 


994 


in  the  RV.  text  (viii.  47.  15  and  17)  of  matter  corresponding  to  our  56.  4 and  57.  i (see 
under  those  verses);  and  hymns  56  and  57  are  translated  together  by  Ludwig. J 

Translated;  Ludwig,  p.  467  ; Griffith,  ii.  313. 

1.  Out  of  Yama’s  world  hast  thou  come  hither with  mirth  (.?) 
dost  thou,  wise,  make  use  of  {pra-yuj)  mortals ; knowing,  thou  goest  in 
alliance  (sardtha^n)  with  the  solitary  one,  fashioning  (ynd)  sleep  in  the  lair 
{yoni)  of  the  Asura. 

If  prdmada  (p.  prd°madd)  is  to  be  rendered  as  above,  it  must  have  its  accent  changed 
to  pramdda  j the  comm.,  against  the  padadtxX,  understands  it  as  pramadds  = striyas, 
joint  object  with  mdrtydn  of  prd  yunaksi.  One  or  two  mss.  read  mdrtdn  in  b.  The 
comm,  renders  dhiras  by  dhrstas.  |_Apart  from  W’s  P.M.W.,  which  have  svapna»i,\ 
all  the  mss.,  the  comm.,  and  SPP.,  read  svdpnam  in  d,  and  the  translation  follows  this 
rather  than  our  svdpna,  willing,  in  so  obscure  a matter,  to  stick  as  closely  to  the  authori- 
ties as  possible.  Ppp.,  to  be  sure,  gives  svapna  mi-,  but  this  counts  for  very  little. 
The  comm,  understands  the  verse  to  be  addressed  to  the  demon  of  ill-dreaming  (/le 
duhsvapndbhimdnin  kriira  piqacd)  ; but  his  explanations  through  the  whole  hymn  are 
worthless,  being  only  the  etymologizing  guesses  of  one  to  whom  the  real  sense  is  precisely 
as  obscure  as  it  is  to  us : asura  \s  pranavant  at/nan  j the  ‘ lonely  one  ’ is  the  man  who 
is  dying  of  the  effect  of  evil-dreaming,  having  abandoned  son,  wife,  relatives,  etc. ; yasi 
means  yamalokam  prapayasi ; and  so  on,  and  so  on.  |_Griffith  cites  “ Death  and  his 
brother  Sleep”  of  Shelley’s  Queen  Mab  (it  is  found  also  at  Iliad  xiv.  231)  and  “the 
twins,  Sleep  and  Death,”  II.  xvi.  682. J 

2.  The  all-vigorous  bond  saw  thee  in  the  beginning,  in  the  one  day 
before  the  birth  of  night  ; from  thence,  O sleep,  didst  thou  come  {d-b/iu) 
hither,  hiding  thy  form  from  the  physicians. 

In  this  verse  also,  for  the  reason  given  above,  the  translation  follows  the  mss.  more 
closely  than  does  our  text.  Nearly  all  authorities  have  at  the  beginning  bandhds ; a 
couple  l_the  reciters,  K.  and  V.J,  with  the  comm.,  baudht'ts  (wrong  accent  |_as  in  vs.  5J); 
Ppp.  reads  bambhas.  All  have  vi^vdcayas  (p.  vi^vd°cayah),  though  in  some  of  them 
the  c could  be  read  as  v;  the  comm,  is  able  to  make  a sense  for  it : sarvasya  cetd, 
samcetd,  srastdj  the  translation  implies  vi^vdvayds,  as  the  smallest  possible  intelligible 
change  ; Ppp.  presents  vi(^vavathdv  |_and  apa<;yan The  pada-mss.  divide  in  b ratryd  ; 
jdnitah  : rike ; the  comm,  understands,  with  us,  ratrydh  : jdnitoh  : dke ; and  SPP.  sub- 
stitutes this  in  \\\%  pada-XtxX.  Eke  a/ini  |_which  Ppp.  combines  to  eke  '/tni\  might,  of 
course,  also  be  understood  as  locative  absolute.  Our  (dias  at  beginning  of  c was  an 
emendation  for  fdva  of  the  mss.;  the  comm,  has  it  (also  Ppp.),  and  SPP.  accordingly 
also  adopts  it  in  his  text.  The  whole  pada  reads  in  Ppp. : tatas  svaptiena  madhyd  ca 
bhdyatha.  In  d all  the  mss.  have  bhisdgbhya  r-,  and  the/rtc/a-mss.  bhisdgbkyaorupam  ( !)  ; 
only  one  or  two  give  an  accent  to  rupdm;  the  comm,  understands  bhisdgbhyo  rupdm, 
and  SPP.  reads  this;  the  translation  follows  it.  There  is  much  discordance  as  to  the 
accent  of  apaguhamdnas.  Ppp.  reads  bhisajfia  rupam  apiguh-.  The  comm,  is  a 
grammarian  of  such  sort  that  he  does  not  accept  dke  as  used  here  for  the  more  regular 
ikasmin;  but  he  does  accept  ahni  as  used,  by  the  ordinary  license  to  put  one  case  in 
place  of  another,  for  ahuas,  coordinate  in  construction  with  rdtryds ; and  eke  means 
ludnasaprajdpatyadayas,  and  is  subject  of  apa^yan  understood  ! The  evil-dreaming 
hid  itself  away  from  the  medicine-men,  says  the  comm.,  lest  they  should  meet  it  with  an 
efficacious  remedy ; and  something  like  that  is  possibly  the  real  meaning. 


995 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  56 


3.  He  of  great  kine  (.^)  turned  unto  the  gods  away  from  the  Asuras, 
seeking  greatness  ; to  that  sleep  the  three-and-thirty  ones,  having  attained 
the  sky,  imparted  over-lordship. 

At  the  beginning,  the  sam/ti^d-mss.  in  general  read  brhdd  gavd  (p.  brhdt : gavd  or 
gravd)  ; Ppp.  has  vrhamgrdvd  \_Qomh\x\\ng  -vdsurebhyo y,  the  comm,  gives  brhadgdvd, 
as  nom.  of  -gdvan,  deriving  it  from  gd  ‘go’;  and  SPP.  accepts  this  {brhadgava, 
p.  brha/agavd),  while  at  the  same  time  suggesting  that  -gavd  may  be  meant,  by  such  a 
confusion  of  the  two  modes  of  writing  o as  we  have  already  more  than  once  Lcf.  55.  5 b 
and  the  notej  had  occasion  to  conjecture.  Ppp.  reads  'bhi  instead  of  'dhi.  There  is 
discordance  among  the  mss.  as  to  the  accent  of  upd  'vartata.  Ppp.  reads  at  end  of  b 
rcchan.  The  majority  of  mss.  have  in  d trdyastriiiqdsd  sv- ; and  part  of  the  pada-mss. 
divide  trdyahatrinqdh  ; sd/t  : sv-;  SPP.  gives  trayastrinqasah  sv-,  as  do  we. 

4.  Not  the  Fathers,  and  not  the  gods,  know  it,  whose  (pi.)  murmur 
goes  about  within  here;  in  Trita  Aptya  did  the  men  («r),  the  Adityas, 
taught  by  Varuna,  set  sleep. 

The  mss.  read  at  the  beginning  nd(  '(dm  |_and  so  SPP.J,  the  etdm  ‘it’  apparently 
being  viewed  as  relating  to  jdlpis ; the  comm,  makes  the  relation  plainer  by  giving  in  b 
ydi  'sdm;  but  this  latter  SPP.  rejects.  At  end  of  b,  the  mss.  vary  between  a7itardtdt}i 
and  antari  'ddm  (p.  antara  : iddm^  ; the  comm,  gives  the  latter,  and  SPP.  accepts  it; 
Ppp.  also  has  it ; (_and  it  is  implied  in  the  translationj.  The  mss.,  as  always,  vary 
between  trti  and  triti;  the  great  majority  here  give  the  former.  Vdrunena  in  d was 
our  emendation  for  dr- ; it  is  read  also  by  the  comm.,  and  by  one  of  SPP’s  mss.,  and  is 
found  in  Ppp. ; SPP.  also  adopts  it  in  his  text.  The  mss.  all  accent  aditydsas,  and 
SPP.  does  not  emend,  as  we  do,  to  ddityasas.  Ppp.  reads  in  b jalpyaq  c-,  and  has  for  c 
iriU  svapnam  arididrhd  prate  ttard  (^ddit-).  With  c,  compare  RV\  viii.  47.  13-17  and 
especially  15  c,  d.  The  comm,  tells  a tale  of  how  duhsvapna,  having  received  overlord- 
ship from  the  gods,  waxed  topping,  and  seized  on  the  Adityas ; the  latter  applied  for 
relief  to  Varuna,  and,  duly  instructed  by  him,  put  off  the  duhsvapna  upon  the  great  seer 
{maharp)  Trita,  son  of  the  waters:  this  is  pretty'  plainly  no  tradition,  but  an  account 
devised  by  the  comm,  to  fit  the  immediate  case. 

5.  Of  whom  the  evil-doers  shared  \_bhaj \ the  cruelty,  the  well-doers,  by 
non-sleep,  [shared]  the  pure  {punya)  life-time — thou  revelest  in  the  sky 
(svdr)  with  the  highest  relative ; thou  wast  born  out  of  the  mind  of  one 
practising  fervor. 

The  translation  is  a merely  literal  rendering,  and  does  not  pretend  to  be  an  intelligent 
one.  It  implies  in  a.  with  SPP.,  a majority  of  his  mss.,  and  the  comm.,  dbhaja7ita  (the 
other  readings  are  apaca7ita,  abhacanta,  asacanta;  and  there  are  varieties  of  accent)  ; in 
b.  all  the  sa7hhitd-ms,%.  combine  duskfto  sv-,\m^\y\ng  asvdpnc7ia ; butl_SPP’sJ/a^fa-mss. 
|_and  W’s /a^/a-ms.  D.,  p.m.J  read  svdpnena ; LW’s  D.  seems  to  be  corrected  to  asvdp- 
and  his  L.  also  seems  to  have  asvdp-\\  SPP.  accepts  asvdp-,  with  the  comm.  Ppp. 
gives  no  help ; its  text  is  vy  asya  krura7n  abhija7iia  duskrne  sv- ; and  dpuh  for  dyuh 
at  the  end  of  b.  In  c,  bandhii7id  (read  by  both  editions,  with  the  mss.)  ought  to  have 
been  emended  [_cf.  vs.  2 aj  to  bdndhtaid,  as  both  texts  emend  to  tapyd-  from  tdpya-, 
which  appears  in  most  of  the  mss.  At  the  end,  SPP.  has  the  correct  jajhise,  with  about 
|_half  of  his  authorities,  including  the  carefully  corrected  Dc.J  (and  with  one  of  our  later 
ones)  ; our  jajnise  represents  the  rest,  but  has  no  reason.  Ppp.  has  in  c svarasajasi. 


xix.  56-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


996 


The  comm,  renders  abhajanta  by  prdpnuvanti,  and  asvapnena  by  dithsvaptiadar^ana- 
bhdvenaj  he  regards  duhsvapna  as  addressed  in  the  second  half-verse,  and  explains 
svar  as  equivalent  to  a locative  (as  rendered  above)  [_cf.  Nou7i-InJlection,  p.  488 J,  and 
bandhund  (cf.  2 a)  as  srsteh prdkkdle  tvdth  drstavatd  vidhdtrd  saha. 

6.  We  know  all  thine  attendants  (.^)  in  front  ; we  know,  O sleep,  who 
is  thine  over-ruler  here ; protect  us  here  with  the  glory  of  the  glorious 
one ; go  thou  away  far  off  with  poisons. 

In  b,  the^a^/a-mss.  give  blunderingly  svapnaoydh.  Ppp.  reads 'dhipd  hyo  te.  Of 
course,  yaqasvinas  in  c may  be  accus.  pi.,  ‘ us  who  are  glorious  ’ ; the  comm,  takes  it  so, 
and  explains  that  the  glory  comes  from  our  wonderful  knowledge  as  set  forth  in  the  first 
half-verse.  |_Ppp.  reads ya(asc>  hi  iax ydqase  'hd.\  In  d,  the  saihhitd-mss.  (also  Ppp.) give 
dradvis-,  which  is  equivalent  to  draddvis- ; and  the  pada-mss.  assume  the  latter,  divid- 
ing drat : dvisibhih  ; since  a derivative  dvisd  is  as  good  as  unknown,  and  of  a very  unusual 
formation,  we  preferred  to  read  visebhis ; [^the  comm.,  text  and  exposition,  has  dviso- 
bhis ; .has  dvisdbhis.  In  a the  translation  of /arzyaj  is  that  of  the  comm,  (^  — pari- 

y(Z«<z«),  which  seems  more  probable  than  the  conjecture  of  the  Pet.  Lexx.,  “perhaps 
places  of  origin.” 


57.  Against  evil-dreaming. 

\Yama. — pahcakam.  dduwapnyam.  trdistubkam  ; i.  anustubh  ; j [_of  Anukr. : = 3 and  pa 
(to  mukkam)  of  Berlin  ed’n  J.  3-av.  p-p.  tristubh  ; p |_of  Anukr . : = b to  3 b of  Berlin 
ed’n,  that  is  taiii  tvd  svapna  to  grhe 6-p.  usnigbrkatigarbhd  virdt^akvarJ ; 3 |_of  Anukr.  : = 

3 e to  6 oi  Berlin  ed’n,  that  is  andsmdkas  tad  to  end  of  hymnj.  j-av.  3~p.  para^dkvard 
’ tijagatii\ 

|_Partly  prose  — verses  2,  3,  4,  and  6.J  Paipp.  has  only  the  first  verse  (in  ii.).  The 
comm,  quotes  from  a Parigista  (SPP.  is  unable  to  identify  the  passage)  a direction  for 
using  it  (with  vi.  45,  46)  to  a king  who  sees  bad  dreams.  [_As  to  the  connection  of  the 
material  of  this  hymn  with  that  of  h.  56,  see  introd.  to  h.  56. J |_As  to  the  differences 
of  division,  see  under  vss.  3,  4,  and  5,  and  cf.  SPP’s  Critical  Notice,  vol.  i.,  p.  24. J 

Translated  : Ludwig,  p.  468  ; Griffith,  ii.  314. 

1.  Asa  sixteenth,  as  an  eighth,  as  a [whole]  debt  they  bring  together, 
so  do  we  bring  together  all  evil-dreaming  on  one  who  is  offensive 
(dpriya). 

The  verse  is  nearly  identical  with  vi.  46.  3,  differing  only  by  substituting  dpriye  in  d . 
for  dvisatd.  Apriye  comes  near  to  the  dptyd  of  RV.  viii.  47. 17,  with  which  both  verses 
correspond  : see  note  to  vi.  46.  3.  The  comm.,  in  fact,  reads  dpiye. 

2.  Kings  have  gathered  {sam-ga),  debts  have  gathered,  kusthds  have 
gathered,  sixteenths  have  gathered;  all  evil-dreaming  that  is  in  us  — let 
us  impel  away  evil-dreaming  to  him  that  hates  us. 

The  /rtz/rt-mss.  read  sdh  ; uirnani  for  sdm  ; rna>ti,  and  sdh  : kalah  (the  sathhitd-mss. 
also  sd  kala  ag-~)  for  sdi>i : kalah  ; SPP.  follows  us  in  emending  in  both  places  to  sdr/i, 
which  the  comm,  also  has.  At  the  beginning  of  the  second  division,  we  have  emended 
sd//i  of  the  mss.  and  comm,  (which  SPP.  follows)  to  sdrvani.  For  ydt  (after  asmasu) 
the  samhitd-mss.  read  ydta,  and  the  pada-ross.  ydtah ; our  ydt  is  supported  by  the 
comm.,  and  SPP.  adopts  it.  The  comm,  says  that  kustha  is  a skin-disease,  symptomatic 


997 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  57 


of  various  maladies ; and,  when  one  of  these  remains  unhealed,  boils  and  sores  etc. 

pitakavranadlni)  show  themselves.  Also,  that  kalds  are  anupddeydvayavopalak- 
Sana,  and  worthless  parts  of  cattle  etc.  are  collected  in  old  pits.  And  in  like  manner  col- 
lected ill-dreaming^  made  over  to  an  enemy.  That  is  his  idea,  and  a wholly  unacceptable 
one,  of  the  general  meaning  of  the  verse.  |_The  verse  is  prose,  no  tristubh ; but  may 
be  stretched  so  as  to  count  as  43  syllables. J 

3.  Embryo  of  the  wives  of  the  gods,  instrument  of  Yama,  excellent 
dream  ; the  evil  [dream]  that  is  mine,  that  do  we  send  forth  to  him  that 
hates  us. 

The  mss.  all  read  devanam  pdtninatk  gdrbha  (one  pada-m%.  -bhattt)  yamdsya  kdrayo 
bhadrdsvapnah ; the  translation  implies  no  further  emendation  than  to  gdrbho  and 
kdranoj  |_the  minor  Pet.  Lex.,  iv.  249,  accepts  bhadrdsvap7ia  as  a descriptive  com- 
pound, although  the  accent  {Gram.  § 1280  c)  is  very  exceptional  ;J  SPP.,  following  the 
comm.,  changes  to  ddvdndm  patntnam  garbha  ydmasya  kara  yd  bhadrdh  svapna.  Our 
devdpatninam  and  kdranas  were  suggested  especially  by  the  devajaminam  and  kdranas 
of  vi.  46.  2 and  xvi.  5.  6,  of  which  neither  the  comm,  nor  SPP.  take  any  notice.  In  the 
second  division  of  the  verse  the  two  editions  agree,  save  that  ours  emends  tdt  of  the 
mss.  (which  SPP.  follows)  to  tdmj  and  the  latter  is  supported  by  our  P.M.,  and  by 
the  comm.  But  the  mss.  have  at  the  beginning  samdmayah,  and  \.\\g  pada-mss.  resolve 
it  into  samdm  : ayah.  The  Anukr.  and  comm,  and  SPP.  add  to  this  verse  what  in  our 
text  is  the  first  division  of  vs.  4 ; our  division  is  that  of  our  first  mss.,  and  is  preferable 
on  the  ground  of  the  sense.  ^The  prose  verse,  according  to  the  division  of  the  Anukr., 
may  be  made  to  count  (8  4-  10 : 13:  13  ?)  as  44  syllables.] 

4.  Thee  that  art  “ harsh  ” by  name,  mouth  of  the  black  bird  {-gahhii) 
— thee,  O sleep,  we  thus  know  completely ; do  thou,  O sleep,  as  a horse 
a halter,  as  a horse  a girth,  scatter  him  who  is  not  of  us,  the  god-reviler, 
the  mocker. 

L Prose.]  The  translation  here  is  of  no  authority,  including  various  venturesome 
emendations  of  the  text ; it  follows  our  text  except  at  the  end,  where,  instead  of  badhana, 
it  implies  the  (unsatisfactory-)  vapa  of  the  comm,  and  SPP.;  all  the  mss.  read  vdpus 
[_or  vdpu^.  At  the  beginning,  the  pada-m.%%.  give  matrsta : ndma  : asi  : krsnaoqakune : 
mtikhamj  and  the  samhitd-xass.  agree  with  them,  with  worthless  variations  of  accent 
|_and  some  slight  differences  besides],  and  with  -kiiner  in  one  or  two.  SPP.  reads,  how- 
ever, fna  trsfanam  asi  krsnaqakuner  7nukham,  won,  as  he  claims,  by  adding  accents  to 
the  comm’s  text ; but  this  differs  from  the  mss.  only  by  [^the  word-division  and]  by 
-ndmasi  and  -ner ; how  the  comm,  divides  and  understands  mdtrstatidmasi  is  unknown, 
as  his  explanation  of  the  words  is  wanting  (though  SPP.  notes  no  lacuna).  So  much  (to 
7ntikha»t)  is,  as  was  noted  above,  added  to  vs.  3 by  Anukr.,  comm.,  and  SPP.  In  the 
next  division  of  the  verse,  for  kaksyd.77i,  the  mss.,  the  comm.,  and  SPP.,  give  kdyd77i, 
which  might  mean  ‘body’;  the  comm,  is  apparently  imperfect  here,  reading  aqvo yathd 
svaklya77i  rajodhusara7h  \_kdya7h~\  diumoti yathd  cd  'qvo  7il7tdha77i palyd7iakavacddika77i 
avakirati : with  kdya7/t  is  per'haps  omitted  also  qarlra77t,  its  gloss.  Our  mss.  end  vs.  4 
with  7ii7idhd77i,  and  it  was  our  emendation  to  add  the  next  clause ; but  this  the  comm, 
does  also,  ending  with  vapa,  w-hile  SPP.  goes  on  to  grhe  without  making  a verse- 
division  ; the  sense  (so  far  as  we  can  be  said  to  understand  it)  favors  our  division  and 
the  comm’s.  The  latter  reads  avd  's77tdka7/i,  finding  thus  an  ava  . . . vapa,  which  he 


XIX.  57- 


book  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


998 


explains  by  tiraskuru.  All  the  mss.  g\\e. pipdrum  |_P.M. : piy-]  vApur  |_or  vdpujydd 
etc.,  with  not  even  a pada-division  after  vdptis ; such  a division  was  due  in  our  text, 
however,  after  nindhdm.  |_The  Anukr.  seems  to  intend  to  count  the  verse  {tarn  tvd  to 
grhe^  as  9 + 9 + 7 + 13  (reading  vapa) : 8 + 8 = 54.  J 

5.  What  evil-dreaming  is  in  us,  what  in  our  kine,  and  what  in  our 
house,  that  let  him  who  is  not  of  us,  the  god-reviler,  the  mocker,  put  on 
like  a necklace  {niskd). 

|_Padas  a and  b are  identical  with  45.  2 a,  b,  above ; and  the  rest  of  the  verse  seems 
to  throw  much  light  on  45.  2 c,  d : see  my  note  to  that  verse.  In  his  Collation-Book, 
Whitney  here  made  a note  of  this  important  parallel,  but  seems  to  have  overlooked  his 
note  when  working  out  his  commentary. J The  mss.  again  all  read  pipdrus  |_P.M. : 
piy-\'i  and  the  comm,  again  avd  'smdkam,  supplying  2^  gam  ay  a to  the  ava  in  his  expla- 
nation. The  omission  of  devapiyus  would  make  a fair  annstiibh  of  this  verse  |_and  a 
faultless  one,  if  we  pronounce  niskeva\ ; it  is  evidently  metrical,  and  a verse  by  itself 
|_cf.  45.  2J  as  it  stands  in  our  text;  the  Anukr.  and  SPP.,  with  part  of  the  mss.,  end 
vs.  4 with  grhd,  and  throw  all  the  rest  of  the  hymn  together  as  vs.  5 ; the  comm,  agrees 
with  us  as  to  vss.  5 and  6.  |_The  Anukr.  seems  to  intend  to  count  its  verse  5 {andsmd- 
kds  tdd  to  end  of  hymn)  as  12 -f  9 ; 9 -f  7 [;]  14  = 51 , and  to  put  its  second  avasdna, 
with  some  of  the  mss.,  after /ir/,  as  does  SPP.J 

6.  Having  measured  off  nine  cubits,  forth  from  that  do  we  divide  off 
to  him  who  hates  us  all  our  evil-dreaming. 

|_Prose.J  Instead  of  our  apainaya,  the  mss.,  the  comm.,  and  SPP.  read  dpamayd 
(p.  Apao?naydh')  \ how  the  comm,  (or  SPP.)  would  explain  it  does  not  appear,  as  he 
gives  only  the  general  sense  of  the  expression  : asmdkath  sambandhi  dusvapnyam  navd- 
ratniparyatitam  apasdraya.  He  reads  at  the  end  apriye  sam  naydmasi  (=  i d). 

58.  For  various  blessings. 

[Brahman.  — sadrcam.  mantroktabahudevatyam  uta  ydjhikam.  trdistubham : 2.  puro- 

' nnstubh  ; j.  4-p.  atifakvari ; y.  bkurj.'] 

The  first  four  verses  occur  also  in  Paipp.  i. ; |_Roth’s  Collation,  strictly  interpreted, 
means  that  the  whole  hymn  is  found  there  J.  The  comm,  quotes  vs.  5 as  used  in  Kaug. 
3.  16 ; but  the  verse  there  intended  is  evidently  ii.  35.  5,  of  which  vs.  5 here  is  a repeti- 
tion. At  the  beginning  of  his  exposition  of  vs.  i he  says ; asmin  sukie  mattasd  nir- 
vartyo  yajnah  stiiyate. 

Translated  : Griffith,  ii.  315. 

I.  The  swiftness  of  ghee  evenly  always  increasing  the  year  with  obla- 
tion — be  our  hearing,  sight,  breath  unsevered  ; unsevered  be  we  from 
life-time,  from  splendor. 

The  translation  implies  in  a samana  saddl  'vA.  [_This  last  may  be  a slip  for  sdddivd, 
p.  sddd  ; evdj-  the  Berlin  text  and  the  Index  imply  p.  sAddaiva.\  Five  authori- 

ties give  samana  (so  in  p.) ; five  or  six,  samanah ; the  rest  samandh  or  sAmandh,  or 
else  samdnah  or  satudna  or  finally  sAmand j SPP.  accepts  the  last,  from  only  two  mss.  ; 
the  comm,  reads  samandh,  and  explains  it  as  samdnamanaskd.  After  it  the  mss.  read 
sAdevdh  (p.  sAodevdh),  but  the  comm,  and  !iis  text  sadcvd,  and  SPP.  follows  these, 
accenting  sAdeva.  Ppp.  has  yutis  sumands  sudevds  (j-).  The  comm,  says  that,  since 


999 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  58 


all  words  signifying  ‘motion’  also  signify  ‘ knowledge,’ here  means  sarvatra  pra- 
srtam  jnanam  ! Ppp.  combines  in  c prana  ach-.  In  d,  the  /a^/a-mss.  read  dchinna 
instead  of  -nah.  The  connection  of  the  two  half-verses  is  perhaps  this ; it  is  prayed 
that  the  prospering  flow  of  the  libations  of  sacred  butter  be  uninterrupted,  carrying  as 
a consequence  the  continuance  of  physical  blessings. 

2.  Let  breath  call  unto  us ; we  call  unto  breath  ; the  earth,  the  atmo- 
sphere hath  seized  {grah)  splendor ; splendor  [also]  Soma,  Brihaspati,  the 
maintainer. 

Some  mss.  (including  most  of  the  pada-mss.)  begin  b with  upa  hvay&m.  In  c, 
one  of  SPP’s  mss.  and  Ppp.  combine  prthivy  ant-.  At  the  end,  the /<zrt'«-mss.  have  cor- 
rectly dharta;  the  samhita-m^s.  varj’  between  this  and  dhatta,  dhattam,  and  dhattat j 
and  the  reciter  K.  gave  vidharta.  The  comm’s  text  (SPP.)  has  vidhattant,  but  his 
explanation  reads  vidhatta  (misreading  for  -arttd  ?)  7>i(esena  dharta  'gnih  suryo  vaj 
and  SPP.  most  strangely  adopts  the  senseless  vidhatta  (it  is  read  also  by  one  ms.). 
Ppp.  gives  instead  bibhartu,  which  is  not  bad.  Furthermore,  Ppp.  begins  a with  apa, 
but  b with  upa.  The  seizing  of  splendor  by  these  various  divinities  is,  according  to  the 
comm.,  for  the  purpose  of  giving  it  to  us.  Padas  b and  d lack  each  a syllable.  |_A 
similar  antithesis  with  ttpahu  occurred  at  i.  i.  4,  and  others  were  pointed  out  there.  J 

3.  Heaven-and-earth  have  become  joint-seizers  of  splendor ; seizing 
splendor  may  we  go  about  upon  the  earth  ; with  glory  the  kine,  coming, 
wait  upon  (tipa-sthd)  the  lord  of  kine  ; seizing  glory  may  we  go  about  upon 
the  earth. 

LThe  verse  is  by  no  means  one  of  4 padas,  but  rather  one  of  6 (a-f : so  designated 
below)  : in  fact,  it  is  a regular  anustubh,  to  each  half  of  which  is  added  in  prose  an 
«//a-refrain  (yarco  &\.c.,yaqo  etc.)  of  14  syllables. J The  mss.  read  in  b babhuvdthus, 
accenting  also  dyavaprthivi ; the  translation  implies  the  simpler  and  more  probable 
emendation  to  -vatus;  |_and  of  course  the  retention  of  the  ms. -accentuation  of  dyava- 
prthivi: correct  the  Berlin  ed.  accordingly  ;J  SPP.  leaves  both  words  uncRanged, 
without  heeding  their  irreconcilable  character ; that  the  comm,  takes  dyavaprthivi  as 
vocative  is  simply  in  accord  with  his  usual  disregard  of  the  accent.  In  c and  f,  the 
mss.  vary  between  dnu-sam  |_so  mostj,  anu-sdni,  and  dnu  sdm  (the  pada-xf\%s.  have 
anuosdrhcarema  : but  one  has  dnuosamcarema  /) -,  SPP.  adopts  dnu  sdm  |_cf.  note  to 
Prat.  iv.  3 J,  against  our  anu-sdm;  there  is  little  choice  between  the  two.  In  d,  the  mss. 
in  general  begin  with  yaqdsam  |_some  with  yd(^asam\,  two  or  three  having  ydqasam  or 
yaqdsam;  SPP.  adopts  the  last,  we  yd^asa;  here,  again,  there  is  little  to  choose;  the 
comm,  explains  yagasa,  though  his  text  (SPP.)  gives  yaqasam.  The  comm,  foolishly 
takes  ayatis  in  e as,  jointly  with  yd^as,  object  of  grhitva  in  f,  supplying  dhenfis  for  it 
to  qualify.  The  verse  counts  (16+14:16-1-14  = 60)  as  a full  atiqakvarij  |_but  see 
beginning  of  this  paragraph  J. 

4.  Make  ye  a pen  {vrajd),  for  that  is  men-protecting  for  you ; sew  ye 
coats-of-mail  {vdrman),  abundant,  broad;  make  ye  strongholds  of  metal, 
unattackable  (ddhrsta) ; let  not  your  bowl  leak  (sru) ; make  it  strong. 

The  verse  is  RV.  x.  loi.  8,  with  slight  variation : RV.  has  vdrma  in  samhita  as  well 
as  in  pada  in  b ; the  mss.,  too,  leave  dfhhata  in  d without  accent,  and  SPP.  does  not  cor- 
rect their  error.  |_Roth  notes  that  Ppp.  reads  varma : zi.  Noun-Inflection,  p.  540  top. 


xix.  58-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


1000 


539  end.J  But  the  exhibits  its  skill  in  blundering:  in  b it  reads  vdrma  : asi  : 

viaadhvdm  (and  nearly  all  the  satkkita-m&s.  accent  stvyadhvdt/i),  and  in  c krnudhvam  ; 
ma  : ayasth  (or  ayasih)  ; ddhrstd  (and  the  samhitd-m%s.  accordingly  read  -dhvamtndy-). 
The  comm,  gives  three  distinct  interpretations  of  the  verse : as  concerned  respectively 
with  the  senses,  with  officiating  priests,  and  with  soldiers  {indriyaj>aratvena  rtvik- 
paratvefia  yoddlirparatvend).  [_As  to  -dhvafn  »id-,  cf.  note  to  xviii.  2.  3.J 

5.  Of  the  sacrifice  the  eye,  beginning,  and  face;  with  voice,  with 
hearing,  with  mind  do  I make  oblation ; to  this  sacrifice,  extended  by  the 
all-working  one,  let  the  gods  come  \_d-i],  with  favoring  minds. 

We  had  this  verse  above,  as  ii.  35.  5 |_see  note  thereon J.  Our  mss.  cite  it  by  the 
whole  first  pada  : yajndsya  cdksuh  prdbhrtir  mukham  ce  ’ty  ekd.  |_The  Anukr.  does 
not  ignore  the  a at  the  beginning  of  d.J 

6.  They  that  are  priests  {rtvij)  of  the  gods,  and  that  are  worshipful, 
for  whom  the  oblation  {Jiavyd)  is  made  the  portion  — coming  to  this  sac- 
rifice together  with  their  spouses,  let  the  gods,  as  many  as  they  are 
(ydvant),  revel  on  the  oblation. 

In  b,  the  mss.  have  also  kriyate,  kryate,  \_krydte,\  and  krnute.  In  c,  the  pada-m%%. 
read  sahd°patnibhih,  and  nearly  all  the  sarhhitd-mss.  agree  with  them;  SPP.  also 
emends  \.o pdt-.  In  d,  all  the  mss.  have  tavhd  or  tdvisd  (p.  -sd')  ; SPP.  reads,  with  the 
comm.,  tavisas  (y=  mahdntah,  comm.);  the  translation  implies  havisd,  instead  of  our 
emendation  sdm  isa.  The  verse  |_i2  -f  ii  ; 1 1 -f  12J  has  two  more  syllables  than  a 
regular  tristubhj  |_the  cadences  of  a,  b,  c accord  with  the  number  of  syllables:  but  d, 
with  1 2,  has  a tristubh  cadence ; this  casts  still  further  suspicion  on  tavisd,  in  place  of 
which  we  should  expect  only  two  syllablesj. 

59.  For  successful  sacrifice. 

\Brahman.  ■ — trcam.  dgneyam.  irdistubham  : 1.  gdyatrti\ 

Hymns  59-64  are  not  found  in  Paipp.  For  the  practical  use  of  59  with  52,  see  under 
the  latter.  [_Other  uses  under  vs.  3.J  Verses  i and  2,  it  will  be  noticed,  are  put  together 
also  in  TS.,  and  vs.  3 is  not  far  off  [_preceding  i and  2J.  In  MS.,  on  the  other  hand, 
vss.  2 and  3 have  the  same  sequence  as  here ; [_but  in  RV.  their  sequence  is  inverted  J. 
|_As  for  the  ritual  use,  cf.  p.  896  and  the  table. J 

Translated:  Griffith,  ii.  317. 

I.  Thou,  O Agni,  art  protector  of  vows  among  gods(.^),  among  mor- 
tals ; thou  art  to  be  praised  at  the  sacrifices. 

The  verse  is  RV.  viii.  ii.  i,  and  found  also  in  VS.  iv.  16;  TS.  i.  1.  I4'*;  2.3',  and 
MS.  i.  2.  3,  everywhere  without  variant,  except  as  the  AV.  mss.  in  general  read  in  b 
deva  a m-  |_three  have  deva  [_Whitney’s  P.  and  M.  and  SPP’s  S'",  and  his  D"., 

p.m.,  have  devd  a m--,\  the  pada-m?,^.  give  devah  (two  of  SPP’s,  after  it,  domdrtyesu). 
The  RV.  pada-taxt  has  devdh ; |_so  also  TS.  /«(fiz-text : see  Weber’s  note  in  his  ed., 
p.  13  ;J  the  translation  implies  devd,  in  the  sense  of  devdsu.  The  comm,  understands 
devds,  and  SPP.  also  reads  it  by  emendation. 

[Roth,  Ueber  gewisse  Kiirzungen  des  IVortendcs  im  Veda,  p.  3,  treats  the  RV. 
verse,  with  report  of  the  comm,  on  RV.VS.TS. : he  assumes  devd : a as  pada-XfsA- 
ing  and  understands  devd  7is  = devdsu.  Cf.  da^a  {=  da(^abhis')  dvdda^abhir  vd  'pt, 


lOOI 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  6o 


MBh.  xii.  307  (or  306).  10  = xii.  1 1377,  as  cited  by  Hopkins,  JAOS.  xxiii.  1 1 1 ; cf.  also 
English  inside  and  out  {out  = outside)  \ Goethe’s  Jeden  A’achklang  fiihlt  mein  Herz 
froh-  {—f roller)  und  triiber  Zeit ; etc.J 

2.  If  we,  O gods,  detract  from  {pm-mi)  your  [ordained]  courses  — we 
that  are  very  unknowing,  of  you  that  are  knowing — let  Agni  the  all- 
devouring  fill  that  up,  knowing,  and  the  soma  that  has  entered  the 
Brahmans. 

The  first  three  padas  are  RV’.  x.  2. 4 a-c,  found  aLso  in  TS.  i.  i.  144  and  MS.  iv.  10.  2. 
All  these  read  in  c viqvam  a prnati ; our  viqx'ad  (p.  vi^vaodt)  can  only  be  regarded  as 
a corruption ; the  translation,  however,  follows  it,  as  being  the  real  Atharvan  reading ; 
SPP.  adopts  it  in  his  text,  against  the  comm.,  who  reads  and  explains  viqvam.  The 
comm,  agrees  with  RV.  etc.  further  in  giving  prnati.  As  for  the  last  pada,  we  had  it 
above  as  d of  xviii.  3.  55  ; it  is  also  a RV’.  phrase,  and  found  elsewhere : see  under  that 
verse. 

3.  We  have  come  unto  the  road  of  the  gods,  to  convey  (vah)  along 
forward  what  we  may  be  able  ; Agni  [is]  knowing ; he  shall  make  offer- 
ing ; he  verily  is  hotar ; he  shall  arrange  the  sacrifices  (adhvard),  he  the 
seasons. 

The  verse  is  RV.  x.  2.  3,  and  found  also  in  TS.  i.  i.  143,  MS.  iv.  10.  2,  and  Q!B. 
xii.  4. 4*.  These  texts  read  in  c,  d sd  'd  u hdta  s6  adliv-,  and  all  save  Q!B.  accent  dnu  in  b. 
The  comm’s  text  also  has  the  RV.  reading  se  'd  u hotd.  The  verse,  with  the  Atharvan 
readings  in  c,  d,  is  found  in  full  in  Kaug.  5.  12,  in  the  /arr/aw-ceremonies.  In  the  same 
ceremonies  it  accompanies  in  Vait.  3.  5 an  offering  to  Agni  svistakrt ; and  again,  in 
Vait.  19.  12,  an  after-offering  to  various  gods.  |_As  for  the  critical  significance  of  the 
citation  of  the  vs.  in  sakalapdtha,  see  p.  897,  ^ 3.J 

60.  For  physical  abilities. 

[Brahman. — dvyrcam.  mantroktavSgddiddivatam.  i.  pathydbrhatl ; 3.  kakummati  purausnih.) 

|_Prose.J  As  was  noticed  above,  the  hymn  is  wanting  in  Paipp.  Hymns  60-63, 
both  text  and  explication,  are  lacking  in  the  comm.  The  comm.,  at  p.  5175,  assigns 
only  fourteen  hymns  to  this  the  final  anuvaka;  |_but  at  p.  5529  he  numbers  the  last 
hymn  as  the  thirteenth,  having  combined  hymns  69  and  70  of  the  Berlin  ed.  into  one  of 
5 vss.  {pahcamantrdtmakam  suktam,  p.  548')  : both  numbers  are  at  variance  with  thej 
eighteen  of  the  mss.  |_in  general:  but  see  under  h.  65 J and  of  the  Anukr.  The  hymn 
is  quoted  in  Kauq.  66.  i in  the  saz/ayajha  chapter  ^see  table  on  p.  896J ; the  mss.  of 
Kaug.  read  dsyan  [^like  the  AV.  mss.J. 

Translated:  Griffith,  ii.  317. 

I.  Speech  in  my  mouth,  breath  in  my  nostrils,  sight  in  my  eyes,  hear- 
ing in  my  ears,  my  hair  not  gray,  my  teeth  not  broken,  much  strength  in 
my  arms. 

A similar  enumeration  is  found  in  TS.  (in  v.  5.  9*),  TA.  (x.  72,  in  supplement: 
|_p.  887  of  Poona  ed.J),  and  PGS.  (in  i.  3.  25)  : van  ma  asdn  (PGS.  asye)  nasoh  prand 
'ksydf  cdksuh  kdrnayoh  qrdtram  bahuvor  bdlam  uruvor  6j6  'ristd  viqvduy  dngdni 
(PGS.  'risidni  me  'iigdni)  tanus  taniivd  me  sahd;  it  covers  both  verses  of  our  hymn 


xix.  60- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


1002 


and  the  beginning  of  the  next.  |_MGS.  i.  4.4  may  be  compared. J Nearly  all  the  sam- 
hiia-mss.  read  asydn  [_like  those  of  Kaug.J  ndsoh;  |_and  the  /a</<r-reading  is  asydm  ; 
ndsoh\.  Further  on,  the  mss.  read  aksoh  or  aksydh  (one  of  ours  and  one  of  SPP’s 
give  aksnoh;  our  text  gives  aksndh,  but  it  should  be  aksydh,  as  ever}  where  else  in  the 
Atharvan,  and  as  in  the  parallel  texts) ; yet  further,  dpaiita  kegd  |_or  kega]  gdnadita 
bdha  {ox  vdha)  bahvor  bdla7n.  SPP.  follows  our  emendations  (even  aksnds)  through- 
out; except  that  he  very  properly  corrects  our  bahvbs  to  bahvds.  Instead  of  dgotia 
ddntah  the  minor  Pet.  Lex.  suggests  dginia  d-,  which  is  decidedly  preferable,  and  is 
implied  in  the  translation. 

2.  Force  in  my  thighs,  speed  in  my  calves,  firm  standing  in  my  feet,  all 
things  of  mine  uninjured,  myself  not  down-fallen. 

|_Passing  in  silence  some  minor  details  of  variation,  J the  mss.  read  dja  instead  of  djas 
|_but  djah  is  found  in  two  or  three  pada-mss.j ; |_about  ten  authoritiesj  leave  jahghayos 
unaccented ; they  accent  jdvas  or  javds,  and  padayos  or  paddyos ; some  insert  a blun- 
dering avasdna  between  padayoh  and  pratistha  j [_all  accent  aristani  instead  of  dr- ; J 
and  end  with  sdrvdn  tna  'tiprsthdk  or  -sthd  (p.  dtioprstha  or  -ah').  SPP.  follows  our 
emendations  quite  closely  ; but  he  corrects  to  jdhghayos ; accents  javds  (which  is  rather 
to  be  preferred  *) ; |_accents  correctly  padayos : the  accent  of  the  Berlin  ed.  should  be 
amended  accordingly  ;J  leaves  the  avasdna  after  padayoh  ; and  forgets  in  sarhhitd-X.O'xX 
to  combine and  dristani  into  pratistha  V/j-;  the  mss.,  however,  commit  the 
same  oversight,  although  the  pada-text  reads  pratiostha  (not  -ah).  The  blunder  arises 
possibly  from  the  transference  of  the  avasdna-s\gn  from  its  proper  place  after  pra- 
tistha (to  which  our  text  restores  it)  to  the  place  before  that  word.  The  metrical  defi- 
nitions of  the  Anukr.  for  these  two  bits  of  prose  are  naturally  worthless,  and  the 
extensive  emendations  in  our  text  make  them  still  more  inapplicable.  *|_In  RV.  the 
m2i%c.  javd  is  oxytone,  and  the  neuter  jdvas  is  paroxytone  ; but  at  iii.  50.  2 and  iv.  27.  i 
we  have  the  adjective  stem  javds  : cf.  Grain.  § 1151.  2.  e.J 

61.  For  length  of  life  etc. 

{Brahman. — ekarcam.  brdkmanaspatyam.  virdt  patkydbrhaii.) 

Wanting,  as  already  pointed  out,  in  the  comm,  and  in  Paipp. 

Translated:  Griffith,  ii.  317. 

I.  A body  together  with  my  body.  |_.  . .J  May  I attain  all  my  life-time. 
Sit  thou  on  what  is  pleasant ; fill  thyself  full,  cleansing  thyself  in  heaven 
{svargd). 

The  verse  is  utterly  obscure  and  disconnected,  and  we  might  long  for  the  comm.,  if 
we  had  found  that  he  ever  gave  any  help  in  such  a case.  The  first  clause  is  translated 
as  corresponding  with  that  in  TS.  etc.  (see  under  60.  i);  what  is  inserted  between  it 
and  the  following  clause  is  omitted  as  unintelligible.  The  mss.  read  sahe  (with  varying 
accent),  and  ddntah  (so  all  the  pada-xws,%.  and  some  others)  or  datdh,  or  rdddtah  |_or 
raddntahy,  SPP.  adopts  sahe  datdh,  to  which  he  might  be  puzzled  to  give  any  mean- 
ing. In  the  second  division,  SPP.  reads  with  the  mss.  syondth  me  s-,  2lxvA  puruh  pr-. 


1003 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  64 


62.  For  popularity. 

\Brahman  (etc.,  as  6/).  — anustubk-l 

Wanting  in  Paipp.  and  in  the  comm. 

Translated:  Zimmer,  p.  205;  Griffith,  ii.  318. 

I.  Make  thou  me  dear  to  the  gods,  make  me  dear  to  kings,  dear  to 
everything  that  sees,  both  to  ^udra  and  to  Aryan. 

A nearly  corresponding  verse  is  found  in  the  supplement  to  RV.  x.  128  (Aufr.*,  p.  685), 
and  in  HGS.  i.  10.6,  |_and  in  Katha-/iss.,  p.  36J.  In  the  first  half-verse,  RV.  differs 
only  by  reading  both  times  kuruj  its  c is  priyam  viqvesu  goiresu,  and  its  d entirely 
different  from  ours.  HGS.  also  has  kuru,  with  md  brahsnani  for  rdjasu  md  in  b,  and 
the  second  half-verse  reads  priyatn  viqyesu  qiidresu  |_cf.  rticam  viqyesu  qiieircsu,  VS. 
xviii.  .\S \ priyam  md  kuru  rdjasu.  The  mss.  read  inc-d  |_with  varying  paqyato 

'ta  {y>.  paqyata  ; uta)  ; |_but  one  of  SPP’s  pada-mss.  has  paqyatdh,  p.m.J ; and  a part  of 
the  mss.  (including  [_so  far  as  noted J all  the pada-xns,%.')  have  qudrdm  in  d.  SPP’s  text 
agrees  throughout  with  ours.  LVVith  this  verse  Zimmer  compares  32.  8,  above,  and 
VS.  xviii.  48  etc.  With  the  d of  the  Berlin  text,  cf.  the  d of  iv.  20.  4 and  8.  Zimmer 
rightly  notes  that  the  “gods”  of  a are  the  Brahmans,  and  aptly  cites  <JB.  ii.  2.  2*,  with 
32.  8 etc.  as  just  mentioned. J 

63.  To  Brihaspati : for  sundry  blessings. 

[Brahman  (etc.,  as  61).  — virad  uparistddbrhati.  ] 

Wanting  in  Paipp.  and  in  the  comm. 

Translated:  Griffith,  ii.  318. 

I.  Arise,  O Brahmanaspati ; awaken  the  gods  with  the  sacrifice; 
increase  [his]  life-time,  breath,  progeny,  cattle,  fame,  and  the  sacrificer 
[himself]. 

The  mss.  vary  between  paqum  and  paqun  in  the  second  half-verse.  Kirtim  is  pretty 
evidently  intruded,  spoiling  the  |_otherwise  good  anustubh \ meter ; the  Anukr.  reckons 
it  to  the  fourth  pada.  The  paddhati  uses  the  verse  (see  note  to  Kaug.  6.  21)  in  the 
course  of  the  darqapurnamdsa  ceremony. 

64.  To  Agni : with  fuel. 

[Brahman.  — caturrcam.  dgneyam.  dnustubham.~\ 

Not  found  in  Paipp.  Used  in  Kauq.  (57.  26)  in  the  ceremony  of  initiation  of  a Vedic 
student,  to  accompany  the  laying  of  four  sticks  of  fuel  on  the  fire  — the  schol.  say,  one 
at  each  verse.  |_With  regard  to  the  ritual  use,  see  the  table  on  p.  896,  and  p.  897, 1.  9.J 

Translated:  Griffith,  ii.  318  ; vs.  i also  by  Ludwig,  p.  265. 

I.  O Agni,  I have  taken  fuel  for  the  great  Jatavedas  ; let  that  Jatave- 
das  extend  to  me  both  faith  and  wisdom. 

The  whole  verse  is  found  in  ^GS.  ii.  10,  the  only  variant  being  agnaye  at  the  begin- 
ning ; |_01denberg’s  text  (cf.  his  note,  p.  139)  should  read  dhdrsam,  with  his  codex  F.J ; 
the  first  half-verse  occurs  in  several  other  Sutras  (AGS.  i.  21.  i ; PGS.  ii.  4.  3 ; HGS. 


xix.  64- 


BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


1004 


i.  7.  2 ; MB.  i.  6.  32),  with  a very  different  latter  half,  but  all  reading  agnaye ; [_and  we 
find  agndye  at  MP.  ii.  6.  2 ; and  again  at  GGS.  ii.  10.  46,  where  the  pratika  is  cited J. 
The  comm,  also  has  agnaye,  with  one  of  SPP’s  reciters.  The  Atharvan  reading  is 
plainly  dgne,  apparently  a metrical  emendation,  and  the  translation  follows  it,  rather 
than  our  unnecessary  conjecture,  dgre.  |_In  this  case,  as  the  meter  clearly  shows,  we 
must  allow  that  the  AV.  has  the  better  reading  dgne  as  against  the  agnaye  of  a whole 
series  of  Sutra-texts.  Their  inferior  reading  is  of  course  not  to  be  changed ; but  still 
less  should  the  AV.  be  changed  to  agndye,  as  Oldenberg,  note  to  ^GS.,  p.  139,  overlook- 
ing the  meter,  suggests.  J 

2.  With  firing,  O Jatavedas,  with  fuel  do  we  increase  thee ; so  do  thou 
increase  us,  both  with  progeny  and  with  riches. 

The  l_text  and  explanation  of  the  J comm,  add  |_as  does  the  Da^a  Karmani : see 
Kaug.  57.  26  notej  the  further  pada  dirgham  dyuh  krnotu  me,  and  two  or  three  of 
SPP’s  authorities  give  it  or  have  traces  of  it. 

3.  In  that,  O Agni,  we  put  on  for  thee  any  pieces  of  wood  whatever, 
be  all  that  propitious  to  me;  enjoy  thou  that,  O youngest  one. 

The  first  two  padas  and  the  fourth  are  RV.  viii.  9i(or  102).  20,  which  reads  kani 
kani  cid  in  a [_and  ta  for  the  tdd  of  our  dj.  The  Yajus-texts,  VS.  xi.  73,  MS.  (in  ii.  7.  7), 
TS.  (in  iv.  i.  10'),  all  have  the  inserted  pada  c:  VS. MS.  end  it  with  ie  ghrtdtn  instead 
of  our  me  qivdm,  while  TS.  makes  it  read  tdd  astu  tiibhyam  id  ghrtdm.  VS.  reads  a 
as  does  RV.,  but  TS.MS.  have  yani  kani  ca.  Nearly  all  the  authorities  have  daruni 
|_only  W’s  P.M.  have  daruni\\  and  all  have  dadhmasi,  without  accent:  SPP.  emends 
both  words  to  accordance  with  RV.,  as  we  had  done.  Part  of  the  mss.  |_and  the  comm.J 
have  in  A yavistha.  The  verse  is  used  by  Vait.  (28.  14)  in  the  agnicayana  ceremony. 
|_Cf.  p.  898,  line  i.J 

4.  These  pieces  of  fuel  are  for  thee,  O Agni;  with  them,  O burning 
one,  become  thou  united ; put  in  us  [long]  life-time ; put  immortality  in 
the  Aryan. 

The  second  and  fourth  padas  are  wholly  corrupt ; the  translation  follows  in  part  our 
emended  text.  [_For  b,  the  translation  implies  tabhir  dhakso  (cf.  RV.  x.  1 15.  4 ; ii.  4. 4, 
where  the  samhitd  has  ddksoh ; RV.  Prat.  iv.  41  end)  sdm  id  bhava;\  and  for  d,  it 
implies  amrtatvdm  ca  "rye.  For  b,  the  general  reading  of  the  authorities  is  tvam  id 
dhaiisd  (p.  hansdii)  samid  (p.  samoit')  bhava;  one  or  two  have  dhaso  or  vdhso,  one  t^lav 
id  dhaiisd,  three  bhavah.  SPP.  conjectures  that  the  original  reading  may  have  been 
tabhir  vaso  samid  bhava;  he  adopts  as  his  text,  from  the  comm.,  tvdm  iddhdh  samid 
bhava.  In  c,  the  a before  dhehi  is  not  found  in  the  mss. ; a less  correction,  with  better 
meter,  would  have  been  dheiiy  a.  For  d,  the  mss.,  the  comm.,  and  SPP.,  give  amrta- 
tvdm dcdryaya  (p.  amrta-tvdm  : d-cdryaya'). 

LThe  Da^.  Kar.,  as  reported  by  Bloomfield  on  Kauq.  57.26,  also  gives  dcdrydya ; 
moreover,  the  pa.ssage  in  PGS.  (ii.  4.  3),  which  treats  of  the  ceremony  of  initiation  to 
which  (see  introd.,  above)  these  verses  belong,  contains  in  fact  a prayer  of  the  student 
on  behalf  of  his  teacher  or  initiator  : jlvaputro  mamd  "cdryo  medhdvy  aham  asdni  etc. ; 
and  the  AV.  comm.  expla.\ns  dcdrydya  accordingly  by  upanayanakartre  gdyatrlpraddtre 
etc.  This  all  makes  against  W’s  ca  "rye  and  in  favor  of  the  ms. -reading  dcdrydya: 
this  dative,  no  less  than  the  locative  asmasu,  goes  easily  with  dhehy  <f  J. 


1005 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xLx.  67 


65.  Praise  of  the  sun. 

\^Brahman.  — ekarcam.  jdtavedasam  ; sduryam.  jdgatam^ 

Found  also  in  Paipp.  xvi.  The  comm,  says  that  hymns  65-67  are  shown  by  their 
contents  to  belong  to  the  worship  of  Siirya. 

Translated:  Griffith,  ii.  319. 

I.  A yellow  eagle,  thou  hast  ascended  unto  heaven  {div)  with  radiance 
(arcis)\  whoso  (pi.)  would  injure  thee  flying  up  to  heaven,  them  smite 
thou  down  with  flame  {hams),  O Jatavedas,  unfearing ; ascend  unto 
heaven,  O sun,  formidable,  with  radiance. 

By  metrical  &y\dtnct,  jatavedas  in  c is  an  intrusion  [_although  obviously  older  than 
the  Anukr.J,  besides  being  at  least  superfluous  in  sense.  The  mss.  read  bibhyad  ugro 
‘re-  (p.  bibhyat : ugrah)\  but  SPP.  emends  to  dbibhyat : ugrdh,  as  we  had  done  |_but 
neglects  the  necessary  abhinihita  svarita\ ; the  comm,  so  understands  the  words. 
Ppp.  reads  ttgro  arcisa  in  d. 

After  this  hymn,  three  of  our  mss.  (P.M.W.)  insert  as  next  hymn,  numbering  it  66, 
the  one-versed  RV.  i.  99,  without  variant. 

66.  To  Agni : for  aid. 

\Brahman.  — ekarcam.  jdtavedasam;  sduryam;  vajradevatyam.  atijdgatam.) 

Found  also  in  Paipp.  xvi.  The  comm,  connects  it  in  use  with  the  preceding  hymn. 

Translated  : Griffith,  ii.  319. 

I.  The  trickish  Asuras  that  go  about,  having  metal  nets,  hooking  with 
fetters  of  metal,  them  I make  subject  to  thee  with  flame,  O Jatavedas; 
go  thou,  a thousand-barbed  thunderbolt,  slaughtering  our  rivals. 

Ppp.  combines  in  a jdld  'sura,  and  reads  in  b ayasmdi  p- ; in  c it  seems  to  give 
harase,  which  would  be  an  acceptable  emendation.  Our  sahdsrabhrstis  in  d is  for  the 
-hrstis  (the  majority)  or  -drstis  |^twoJ  or  -hrastis  [^two  or  threej  or  \ -hastis  or  -hrasii  or ^ 
-hrustis  or  -ristis  or  -bhrstis  (all  these,  one  each)  of  the  authorities  ; SPP.  reads,  with 
the  comm.,  -rstis.  SPP.  also  follows  the  comm,  in  adopting  pahi,  against  the  majority 
of  his  authorities  (though  in  such  a case  their  reading,  whether  pd-  or  yd-,  is  extremely 
doubtful);  |_here  the  testimony  of  his  oral  reciters  is  of  especial  weight,  and  they  (his  K. 
and  V.)  gave_ya/»‘J. 


67.  For  long  life  and  prosperity. 

\_Brahman.  — astdu.  sduryam.  prdjdpatyd  gdyairi.) 

Not  found  in  Paipp.  According  to  the  comm.,  it  is  used  in  the  same  manner  as  the 
two  preceding  hymns.  |_Cf.  khila  to  RV.  i.  50.J 
Translated;  Griffith,  ii.  3 19. 

1.  May  we  see  a hundred  autumns. 

2.  May  we  live  a hundred  autumns. 

3.  May  we  wake  a hundred  autumns. 


xix.  67-  BOOK  XIX.  THE  ATHARVA-VEDA-SAMHITA. 


1006 


4.  May  we  ascend  (ruh)  a hundred  autumns. 

5.  May  we  prosper  a hundred  autumns. 

6.  May  we  be  a hundred  autumns. 

7.  May  we  adorn  a hundred  autumns. 

8.  More  autumns  than  a hundred. 

The  comm.*  reckons  the  hymn  as  only  one  verse ; the  Anukr.  and  all  the  mss.  [_see 
SPP’s  ed.,  p.  543,  note  i J count  eight  verses,  and  also  adopts  this.  The  first  two 

verses  are  the  last  two  padas  of  RV.  vii.  66.  16 ; they  are  found  also  in  GGS.  iii.  8.  5 ; 
a third  verse,  with  qrnuyatna,  is  added  in  PGS.  i.  6.  3 ; |_MS.,  at  iv.  9.  20,  has  four 
padas,  with  qrnuyama  pushed  to  the  fourth  place  by  the  insertion  of  prdbravama  (ed. 
prdbruv-')  in  the  third  ;J  and  the  series  is  carried  further  in  VS.  xxxvi.  24,  which,  begin- 
ning as  does  PGS.,  has  five  padas,  [_with  prdbravd7tia  in  the  fourth,  and  ddlnah  syama 
in  the  fifth,  andj  with  the  added  ending  bhuyaq  ca  qarddah  qatat,  which  needs  emenda- 
tion. |_MGS.,  at  i.  22.  n,  agrees  with  VS.J  In  TA.  iv.  42.  5 and  in  HGS.  i.  7.  10  |_the 
series  is  carried  to  eight  padasj  ; these  agree  from  i to  7 |_with  pdqyeina,  jivetua,  ndn- 
dama,  moddma,  bhdvdtna,  qrndvdma,  prdbravdtna and  differ  only  in  the  eighth,  where 
TA.  has  djitdh  syama  against  ajitdh  syama  of  HGS. ; and  both  have  the  added  ending 
jydk  ca  suryam  drqe.  In  none  of  the  other  versions  is  there  anything  to  help  us  with 
the  doubtful  forms  in  the  Atharvan.  In  vs.  3,  most  of  the  mss.  read  biiddhema  (some 
budhetnd)  ; our  emendation  btidhyetna  is  given  also  by  the  comm.,  and  SPP.  adopts  it. 
In  vs.  5,  on  the  other  hand,  the  mss.,  the  comm.,  and  SPP.,  give  the  wholly  anomalous 
pusema  (=pusf!m  labhemahi,  comm.)  ; SPP.  ought  to  have  emended  to  pttsyema,  as 
we  had  done.  Bhuyevia  (=  bhiiydsma,  comm.)  in  vs.  7 is  another  impossibility  retained 
by  SPP.  In  vs.  8 all  the  mss.  have  bhuyast  |_or  -ajf J ; but  the  comm,  has  -sis,  and  so 
SPP.  has  the  courage  to  adopt  and  read  it,  as  we  had  done  before.  *|_At  p.  5439. J 

68.  With  ceremonial  performance. 

\_Brahman.  — ekarcam.  mantroktakarmamdtradevatyam.  dnustubham^ 

Found  in  Paipp.  xix.  Quoted  once  in  the  text  of  Kaug.  (139.  10),  in  the  ceremony 
of  introduction  to  Vedic  study,  as  to  be  murmured  prior  to  pronouncing,  by  padas,  the 
Gayatrl  (RV.  iii.  62.  10),  and  the  Atharvan  verses  iv.  i.  i and  i.  i.  i (or  1-4).  But  the 
various  schol.  (the  Paddhati,  Dag.  Kar.,  KegavT)  make  frequent  mention  and  use  of  it: 
thus  (see  note  to  Kaug.  25.  36),  it  is  reckoned  to  a svastivacana ; it  is  used  in  the 
sitnaniomayana  (to  35.20)  and  godana  (to  53.2)  ceremonies;  it  is  added  (note  to 
57.  22)  to  vii.  33.  I in  the  ceremony  of  restoring  lost  fire,  in  the  initiation  of  a Vedic 
student;  it  is  used  in  the  vedavratdni  (to  57.  32),  in  the  annaprdqana  (to  58.  19),  and 
the  preparation  for  the  marriage  ceremonies  (to  75.  i),  and  for  the  djyatantra  (to  137.  4), 
and  in  the  introduction  to  the  rdjakartndni  of  § 14  (p.  315,  1.  2).  In  all  this  is  very 
probably  to  be  seen  only  the  influence  of  the  occurrence  of  vddam  and  of  kdrtnani  krtt- 
mahe  in  the  second  half-verse  ; it  need  not  imply  any  real  comprehension  of  the  obscure 
verse,  with  recognition  of  its  appropriateness  to  all  these  various  situations.  |_As  to 
the  critical  bearing  of  the  uses  of  the  vs.  in  the  ritual,  cf.  the  table  on  p.  896,  and  see 
p.  897,  line  12. J 

Translated:  Griffith,  ii.  319. 

I.  Of  non-expansion  and  of  expansion  do  I untie  the  aperture  with 
magic  ; by  those  two  having  taken  up  the  Veda,  we  then  perform  acts. 


1007 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-xix.  69 


That  is,  doubtless,  ‘conduct  sacred  ceremonies.’  All  the  mss.*  have  at  the  beginning 
Avyasas  (p.  dvioasah),  and  so  have  Fpp.,  the  Anukr.,  Kau^.  and  all  its  scholiasts,  and 
the  comm.;  whence  of  course  also  SPP. ; it  is  unquestionably  the  Atharvan  reading. 
Yet  even  the  comm,  can  only  say  for  it  that  it  is  the  same  as  avyacasas,  a syllable  being 
omitted  by  Vedic  license ; and  the  analysis  of  the  /ar/<2-text  appears  to  be  one  of  those 
wild  and  senseless  guesses  of  which  in  this  book  it  presents  not  a few  examples.  [^The 
important  thing  to  observe  in  the  pada  avya\ca\sa^  ca  vyacasaq  ca  is  the  recurrence  of 
so  many  confusingly  similar  syllables:  the  corruption  is  a case  of  haplography  (cf.  note 
to  iv.  5.  5,  and  Bloomfield  in  .VJP.  xvii.  418)  ; but  one  would  expect  avyacaso  vyacasaq 
ca.\  The  pacia-mss.  |_save  SPP’s  J.J  have  visyami  in  b as  an  integral  word ; but  the 
comm,  understands  vl : sydmi,  and  SPP.,  as  well  as  our  text,  so  reads;  many  of  the 
mss.  have  bl  instead  of  vi.  One  accents  in  c veddm,  |_and  one  has  vedam,  without 
accent;  Griffith’s  ‘bunch  of  grass’  implies  the  reading  veddm  here  and  at  72.  ij;  we 
might  conjecture  vddim  as  a better  reading ; vdda  is  not  to  be  expected  in  the  Atharvan. 
|_The  Index  gives  for  books  i.-xviii.  three  occurrences  of  veda,  namely  at  iv.  35.6; 
X.  8.  17;  XV.  3.  7 : at  X.  8.  17  W.  suggests  that  it  is  perhaps  to  be  rendered  simply  by 
‘knowledge’;  but  in  iv.  and  xv.  it  can  hardly  be  aught  else  than  ‘Veda.’J  Some  of 
the  mss.  accent  krnmdhe.  There  was  no  sufficient  reason  for  altering  the  accent  of  vyd- 
casas  in  our  text  to  7'yacdsas;  SPP.  reads  lydc-  with  the  majority  of  his  authorities. 
The  comm,  has  no  notion  of  what  the  verse  really  means : he  gives  two  different  expo- 
sitions— one  explaining  dvyacas  and  'lydcas  to  mean  the  two  varieties  of  breathing, 
prana  and  vydna,  the  bila  to  be  the  muladhara,  and  veda  ‘the  Veda’  {aksaratmaka- 
mantrasamgha)  ; the  other  taking  the  first  two  to  be  the  paramdtman  and  jivatman, 
the  bila  the  heart,  and  veda  ‘knowledge’  (cikirsitakarmavisayam  jnanani).  *LIf  I 
understand  the  Collation  Book,  W’s  P.  actually  begins  with  avyacdsaq  cd  vydcasdq  ca, 
which,  apart  from  the  wild  accents,  is  worth  noting.J 

In  Ppp.,  this  hymn  is  immediately  followed  by  our  hymn  72. 

69.  To  the  waters : for  long  life. 

\_Brahmatt.  — catasrah.  mantroktdbdevatydh.  i.  dsury  anustubh  ; 2.  sdmny  anustubh  ; j.  dsurl 
gdyatri ; 4.  sdmny  usnih  {t-4-  /-av.).} 

LProse.J  Found  also  in  Paipp.  xix.  The  four  verses  of  this  hymn  are  called  in 
Kauq.  and  Vait.  jivds,  and  are  prescribed  to  accompany  the  rinsing  of  the  mouth  with 
water  in  the parvan  ceremony  (Kau9.  3.  4 ; Vait.  i.  19,  misunderstood  by  the  editor),  in 
a rite  for  long  life  at  the  reception  of  a Vedic  student  (Kaug.  58.  7),  and  in  the  madlut- 
parka  ceremony  (Kaug.  90.  22)  ; of  these  the  comm,  takes  notice  only  of  Kaug.  58.  7. 
With  this  use  is  doubtless  connected  the  attribution  of  the  hymn  in  the  Anukr.  to  the 
waters  as  divinity.  |_.As  to  the  citation  by  technical  designation,  and  especially  as  to 
the  ritual  uses,  see  p.  897,  2.J 

Translated : Griffith,  ii.  320. 

1.  Living  are  ye ; may  I live ; may  I live  my  whole  life-time. 

2.  Living  on  are  ye ; may  I live  on  ; may  I live  my  whole  life-time. 

3.  Living  together  are  ye ; may  I live  together ; may  I live  my  whole 
life-time. 

4.  Lively  are  ye  ; may  I live  ; may  I live  my  whole  life-time. 

The  comm,  adds  our  hymn  70  as  fiftli  verse  to  this  hymn,  and  then  commits  the 

blunder  of  understanding  Indra  etc.,  there  spoken  of,  as  addressed  with  “ living  are  ye  ” 


xix.  69-  BOOK  XIX.  THE  ATHARVA-VEDA-SANiHITA. 


1008 


etc. ; it  is,  of  course,  the  waters  that  are  meant,  as  the  liturgical  use  plainly  shows.  In 
vs.  2 all  authorities  give  upa  jtva  stha  (p.  upa  : jlvah : stha)  ; |_both  editions  give  upa- 
jivas\.  In  vs.  3 they  have  samjlvas  (though  with  considerable  variety  of  accent)  ; 
most,  too,  accent  sathjivyasam.  The  comm,  reads  upajivyas  and  samjlvyas,  which 
make  the  decidedly  easier  sense,  ‘ fit  to  be  lived  on  and  with  ’ ; then  the  following  clauses 
would  mean  ‘ may  I live  on  you  and  with  you.’  Ppp.  reads  throughout  stu  instead  of 
stha. 

70.  For  long  life. 

\Brahman.  — ekarcam.  sduryam.  j-p.  gdyatri.~\ 

|_Prose.J  Not  found  in  Paipp.  |_See  note  to  69.  4.  J 

Translated  : Griffith,  ii.  320. 

I.  Live,  O Indra;  live,  O Surya;  live  ye,  O gods;  may  I live;  may  I 
live  my  whole  life-time. 

The  mss.  read  jtvas  after  devas,  and  SPP.  retains  it,  false  accent  and  all.  The  comm, 
explains  it  by  adding  a bhavata. 


71.  For  various  blessings. 

\Brahnian.  — ekarcam.  gdyatrlddivatam.  j-av.  gp.  atijagati.'] 

Wanting  in  Paipp.  The  comm,  is  unable  to  quote  any  authority  as  to  its  use;  but 
he  declares  it  to  belong  to  the  worship  of  the  Veda  that  one  has  studied,  or  of  the 
gdyatri. 

Translated:  Zimmer,  p.  204;  Griffith,  ii.  320. 

I.  Praised  by  me  [is]  the  boon-giving  Veda-mother.  Let  them  urge 
on  the  soma-hymn  of  the  twice-born.  Having  given  to  me  life-time, 
breath,  progeny,  cattle,  fame,  property,  Vedic  splendor,  go  ye  to  the 
brahma-^  ox\^. 

A corresponding  verse  is  found  in  the  supplement  (p.  915  of  the  Calc,  ed.)  Lp.  855  of 
the  Poona  ed.J  to  TA.  x.  36,  reading  thus:  stuto  >nayd  varadd  vedatndia  pracodayantl 
pavane  dvijdtd : dytth  prthivydm  dravinarn  bra/unavarcasavi  7nahyam  datvd  pra- 
jdtuni  brahmalokam  (the  accentuation  is  only  partial,  and  worthless) ; its  variants 
hardly  help  the  interpretation  of  our  verse.  The  translation  given  above  makes  no  pre- 
tense to  being  an  intelligent  one ; it  merely  endeavors  to  make  what  sense  it  can,  with 
least  divergence  from  the  manuscript  readings.  For  a it  implies  stnta  mdyd  varada 
vedamdta,  which  agrees  throughout  with  the  mss.,  save  that  they  accent  vedamdtd  in 
several  different  ways;  the  pada-m's%.  give  varadd  without  division.  For  b is  implied 
prA  codayantdm  pdvatndnith  dvijandtn  (with  our  edition)  ; the  mss.  accent  pracodA- 
yantdm ; and  |_excepting  W’s  P.M.W.,  which  give  pdvatndriim\  they  read  pdvanidni, 
which  SPP.  adopts.  In  the  second  division,  SPP.  reads  pac^iim,  with  |_aboutJ  half  the 
authorities,  and  with  the  comm. ; the  remaining  authorities  favor  our  paqun.,  giving 
that  or The  comm,  explains  varadd  by  istakdmapraddtrl,  and  vedamdtd  by 
vedasya  rgddinipasya  t/tdtd,  signifying  the  sdvitrl,  and  standing  as  subject  to  pra 
codayantdm,  which  is  pluralis  majestaticus,  as  is  also  vrajata.  |_ Weber  discusses 
varadd  and  the  TA.  passage  at  Ind.  Stud.  ii.  194  (as  Whitney  notes  in  the  margin), 
and  resolves  stuto  into  shitd  m.J 


icx)9 


TRANSLATION  AND  NOTES.  BOOK  XIX. 


-XIX.  72 


72.  For  the  favor  of  the  gods. 

\B hrgvangiras  Brahman.  — ekarcam.  paramdtmaddivatam.  trdistubhatn.~\ 

Follows  in  Paipp.  directly  after  hymn  68.  It  is  given  in  full*  in  the  Kau9.  text 
(139.26),  at  the  end  of  the  ceremony  of  commencement  of  Vedic  study;  [^and  the 
pratlka  is  cited  at  139.  25  ;J  and  the  scholiasts  add  its  use  at  the  end  of  the  parvan 
ceremonies  (Ke^.  to  section  6;  p.  310, 1.  5),  and  of  the  pindapitryajna  (Ke^.  to  89.  17  ; 
p.  371,  1.  12),  and  to  the  snanavrata  (note  to  42.  18).  *|_As  to  the  citation  in  sakala- 

patha,  cf.  p.  897,  1 3-J 

Translated:  Griffith,  ii.  320. 

I.  Out  of  what  receptacle  we  bore  up  the  Veda,  within  that  do  we  set 
it  down  ; what  is  performed  [and]  sacrificed  by  the  heroic  might  of  the 
brahman,  with  that  fervor,  O gods,  favor  ye  me  here. 

Some  of  the  mss.  accent  variously  abharama  and  vedam ; [Griffith  renders  by 
‘bunch  of  grass,’  again  (as  at  68.  i)  implying  the  accent  veddm : but  this  accent  is 
given  only  by  SPP’s  S'".;J  two  or  three  of  SPP’s  have  rtdm  instead  of  krtdm  in  c;  the 
version  in  Kau9.  139.26  gives  in  place  of  either  adhitam.  Ppp.  reads  in  a,  b udbha- 
rami  veda  tasminn  antar  va  dudhmay  ena?n. 

[Here  ends  the  seventh  and  last  anuvdka,  with  18  hymns  (or  14  or  13  ; see  introd. 
to  hymn  60,  above) ; and  with  55  verses,  if  we  count  them  as  they  are  numbered  in  the 
Berlin  text.  They  are  summed  up  as  55  verses  by  certain  mss. — No  mention  of  the  end- 
ing of  a prapathaka  is  made  in  the  colophon. J 


[Paippalada  excerpts  concerning  book  xx.J 

[Roth,  at  the  end  of  his  Collation,  adds  the  Ppp.  variants  for  verses  12  and  i6  and 
1 7 of  AV.  XX.  34  ; the  hymn  appears  in  Ppp.  xiii.  and  corresponds  to  the  sd  jandsa  indrah 
hymn,  RV.  ii.  1 2.J 

[Verse  12.  In  a,  paryacaraksac  instead  oi  paribhdvath  j its  b is  yo  vdrga- 

kasya  vapibat  sutam ; its  c reads  yajamdnam  baktim  janatk  j and  in  d,  it  has  &7noru- 
caksat  for  d/niirchat.] 

[Verse  16.  In  a.  Ppp.  has  vyaksat piiiror  up-  for  vydktah  pitrdr  up-',  its  b is  sim- 
ply bhuvana  veda  janitah  ; its  C is  parasya  bhavisyatnano  hrojoksad.^ 

[Verse  17.  In  a,  Ppp.  has  haryasyaqur  for  hdryaqva  asutir.\ 

[Then  follows  a note  to  the  effect  that  nothing  of  the  Kuntapa  hymns  appears  in 
Ppp.J 

[Roth’s  Collation  closes  with  the  words : 

“explicit  feliciter  25.  Juni  1884. ”J 


:i.v^  . ’■■.-» 


I ' ’ "" 

.i-» 


Pr;.;-? 


^-nSq^ ' ’*  ' 'VT'  ViTi."' 


r««r. ',■-  v_i- 

^‘•iv.  - ■ .s:^ 
>ii'T  -J  ' •''  ■ 


tW  :»5f ;c2V77  a.H^R'i^-'f^-  ifr-^>;'^:>-;  • >r.i&^ip^l^|p 

-r;sif:  >'*  -7, ; > -i-J’.v'  ■ ^ *^t’  *''■  !•  ijMf^'.  h 

W'  tijW- '-i<j  *1  ■ % afi(t  ~~  ^'■-  ij^ric  k*t9iiiHiL>.'  i'i'js.  t*5_  . •'! 


$s‘ 


, - > *< ' ^' 


• H -i.o  **Tt^i&'>«i»  ^'Vl-‘* , .Jj VS 

■V  .j .» ^ 

^ I ' 1.  «r  a%2mAu^H  - . 4_r  4.  . ^ - r. ' ^ *-1? 


:t.- 


■ *»■  5t,  itin/  ■*,’  «lr  it;*& 


?*  = . n^'<. "'ti 

pTkWi'  X*  ^ ' ’■  * i i ^ W ■\\,^,^  ' # 

i ■ ■’  •,.  v^  • • •.  e-|: :;  JL ’■ 


v-:ll 


Ilfc'vt. 

F?| 

Lt  T ^ 


l,rw'tsi-  • --J.  f.-v*  <-  ■ »»  t TTf.->  ■.-.^■■■^.Vtl  '-#£9 


[.♦  •* 
•r 


INDEXES  AND  OTHER  AUXILIARY  MATTER 


I.  List  of  Non-metrical  Passages  of  the  Atharvan  Samhita 

|_Whitney  gives  a compact  list  of  the  prose  passages  in  his  Index  Vcr- 
borunt,  p.  5.  It  may  be  repeated  here  in  different  form  and  with  slight 
revision.  It  is  to  be  understood  that  the  whole  hymn  is  prose,  except 
when  otherwise  specified,  as  by  the  giving  of  the  verses.  J 


i.  none 

ii.  1 1 : 16-24 

iii.  26;  27;  29.7 

iv.  39.  1-8 

V.  6.  4 e,  9-14;  9!  10;  14-  Sa; 

16  ; 21.  II  cd,  la  ; 24  ; 26 
(parts) ; 27  (do.) ; 28.  i cd 

vi.  10;  16.4:  44-3!  46.1-a; 
48 : 79-  3 ; 83.  4 ; 99-  3 ; 
1 23. 3-4 

vii.  81. 4-5 ; 88;  89.4:  97- 5*8 


viii.  I.  14;  8.  aa-S4 ; lO 
ix.  I.  14a,  ai-24;  2. 13;  3.  as-3i  ; 
5.  16,  ao-aa,  a3~3o  (parts),  31- 
36 ; 6 (except  verses  i-a) ; 7 ; 

10.  24 

X.  5 (except  verses  22-24,  42-43, 
45-50,  and  parts  of  7-14,  36-41) 
I-  35  ; 3 (except  verses  19-22) 
xii.  2.  42,  44 ; 3-  55-60  (parts) ; 5 
(except  verses  15-17,47-53,55-70) 


xiii.  4.  14-15,  22-26,  46-56 

xiv.  none 
XV.  all 

xvi.  all  (except  1. 10,  12,  13  ; 4. 
2,  6;  6.  1-4,  II ; 9.  1-2) 

xvii.  I.  20-23 

xviii.  2.  45  ab;  3.  25-28  (parts),  30- 
35  (do.),  36-37  : 4-  *7.  67-68, 

71-74,  76-87 

xix.  9.  14;  17-19;  21  ; 22  (all 
but  last  verse);  23  (do.) ; 31- 
12? ; 44.  4-5  : 45.  6-10;  51; 
57.  2-4,  6;  60;  61  ; 69;  70 


2.  List  of  Hymns  ignored  by  the  Kaucika-Sutra 

|_In  his  copy  of  the  Kaugika,  Whitney  has  noted  the  hymns  in  question. 
I have  modified  his  list ; but  it  can  hardly  be  drawn  with  entire  precision 
and  certainty.  Thus  if  we  accept  the  statements  of  the  scholiasts  as  to 
what  hymns  or  verses  are  included  in  certain  ganas  or  meant  by  certain 
terms  (like  brahmagavydu  at  48.  13  or  vrsalingdh  at  29.  15)  or p7-atikas, 
all  the  hymns  under  book  v.  and  some  others  (like  vi.  95)  may  be  struck 
from  the  list.  At  36.  13,  rathajitdm  should  mean  vi.  130;  but  Darila 
and  Kegava  both  understand  130— 132  to  be  intended.  For  some  hymns 
as  to  which  the  reader,  seeing  an  asterisk  or  a blank  in  Bloomfield’s  Index, 
might  be  in  doubt,  a few  words  may  be  said  : iv.  4 is  textually  cited  at 
40.  14,  and  so  is  ix.  9 at  18.  25  ; for  ii.  20-23,  see  introd.  to  ii.  19;  and 
for  iv.  7,  see  introd.  to  iv.  7.  Hymns  iii.  26-27  are  really  cited  under  the 
name  digyukte  at  14.  25  ; iv.  23-29,  as  the  mrgdra-hymns,  at  27.  34 ; and 
vi-  35-36  as  the  vdiqvdnarlye  at  31.5.  Hymn  vii.  81  is  cited  as  the 
d'aT'p-verses  at  24.  18.  Certain  pairs  have  the  szvnQ  pratika  and  so  give 
rise  to  questions  : thus  vii.  59.  i and  vi.  37.  3 ; vii.  73.  1 1 and  ix.  10.  20  ; 
vii.  75.  I and  iv.  21.  7 ; xvi.  5.  i and  vi.  46.  2.  Hymns  vi.  94,  vii.  92, 


lOII 


1012 


Indexes  and  other  A uxiliary  Matter 


and  vii.  93  are  perhaps  doubtful.  As  to  book  xix.,  see  p.  896.  The  table 
follows  according  to  the  three  grand  divisions. J 


i.  none 

ii.  none 

iii.  none 

iv.  none 

V.  4,  5,  16,  18,  19 

vi.  47,  95,  120,  131,  132 

vii.  5,  23,  27,  28,  40,  47- 

49. 58. 59. 94 


viii.  4,  9,  10 
ix.  6,  10 
X.  2,  7,  8 

xi.  3,  s,  7,  8 

xii.  5 


xiii.  4 

xiv.  none 
XV.  all 

xvi.  p’s  4,  5,  7,  8 

xvii.  none 
xviii.  none 

xix.  all  but  51,  52,  59,  60,  64,  68 
XX.  all 


3.  Concordance  of  two  Methods  of  citing  the  Kaucika-Sutra 

LThe  references  to  this  treatise  in  the  commentary  as  printed  in  the 
Bombay  edition  are  made  by  adhyaya,  and  by  kandikd  as  numbered  from 
the  beginning  of  each  adhyaya,  but  without  giving  the  individual  sutra. 
Bloomfield  and  Whitney  cite  by  kandikd  as  numbered  from  the  beginning 
of  the  treatise,  and  by  sutra.  The  addition  of  the  sutra  makes  the  refer- 
ence more  precise  and  convenient ; but  both  methods  are  at  fault.  The 
citations  should  be  by  adhydya,  by  kandikd  as  numbered  from  the  begin- 
ning of  the  adhydya,  and  by  siitra.  For  the  convenience  of  those  who  wish 
to  study  the  Kau^ika  as  cited  by  the  comm.,  the  following  concordance 
is  given.  The  Roman  numerals  with  the  smaller  Arabic  figures  (at  the 
left  and  middle  of  each  column)  show  the  citations  according  to  the  method 
of  the  Bombay  edition  ; the  larger  Arabic  figures  show  the  kandikds  as 
numbered  by  Bloomfield.  A better  way  to  harmonize  the  two  methods 
than  by  the  use  of  this  table  is  to  write  on  the  upper  outside  corner  of 
each  odd  page  of  Bloomfield’s  text-edition  the  adhydya  with  a Roman 
numeral,  and  the  kandikd  as  numbered  from  the  beginning  of  the  adhydya 
with  an  Arabic  numeral. 


i.  I 

I 

iii. 

4 

21 

V. 

5 

41 

viii. 

2 

61 

xi. 

2 

81 

xiii.  9 

01 

xiii.  29 

121 

2 

2 

5 

22 

6 

42 

3 

62 

3 

82 

10 

02 

30 

122 

3 

3 

6 

23 

7 

43 

4 

63 

4 

83 

ti 

03 

3« 

*23 

4 

4 

7 

24 

8 

44 

5 

64 

5 

84 

12 

04 

32 

124 

5 

5 

iv. 

I 

25 

9 

45 

6 

6s 

6 

85 

13 

05 

33 

125 

6 

6 

2 

26 

10 

46 

7 

66 

7 

86 

14 

06 

34 

126 

7 

7 

3 

27 

vi. 

I 

47 

8 

67 

8 

87 

<5 

07 

35 

127 

8 

8 

4 

28 

2 

48 

9 

68 

9 

88 

16 

08 

36 

128 

9 

9 

5 

29 

3 

49 

ix. 

69 

10 

89 

*7 

09 

37 

129 

ii.  I 

10 

6 

30 

vii. 

1 

50 

2 

70 

xii. 

90 

18 

10 

38 

130 

2 

1 1 

7 

31 

2 

5' 

3 

7> 

2 

9« 

>9 

1 1 

39 

»3i 

3 

12 

8 

32 

3 

52 

4 

72 

3 

92 

20 

12 

40 

>32 

4 

13 

9 

33 

4 

S3 

5 

73 

xiii. 

93 

21 

■3 

4* 

'33 

S 

14 

10 

34 

5 

54 

6 

74 

2 

94 

22 

14 

42 

'34 

6 

•5 

2 1 

35 

6 

55 

X. 

75 

3 

95 

23 

■5 

43 

'35 

7 

16 

12 

36 

7 

56 

2 

76 

4 

96 

24 

16 

44 

'36 

8 

•7 

V. 

1 

37 

8 

57 

3 

77 

S 

97 

25 

'7 

xiv.  I 

'37 

iii.  I 

18 

2 

38 

9 

58 

4 

78 

6 

98 

26 

18 

2 

'38 

2 

'9 

3 

39 

10 

59 

5 

79 

7 

99 

27 

'9 

3 

'39 

3 

20 

4 

40 

viii. 

1 

60 

xi. 

80 

8 

100 

28 

20 

4-5 

140-1J 

4-  Berlin  and  Bombay  Ilymti-numbers 


1013 


4.  Concordance  of  Berlin  and  Bombay  Hymn-numbers 

|_The  discrepancies  between  the  two  editions  have  been  duly  explained 
in  the  proper  places,  and  are  discussed  in  vol.  VII.,  p.  cxxxiv,  where  all 
needed  references  to  those  explanations  may  be  found. 


Hymns  of  the 

The  undcn^Tiiten  hymns  or 

parts  of  hymns  of  the  Berlin  edition  correspond 

Hymns  of  the 

Bombay  ed. 

to  the  hymns  of  the  Bombay  edition  as 

numbered  in  either  margin. 

Bombay  ed. 

Book 

Book 

Book 

Book 

Book 

viii. 

ix. 

xi. 

xit. 

xiii. 

I 

I 

1 

I 

I 

I 

I 

2 

2 

2 

2 

2 

2 

3 

3 

3 

3>-3t 

3 

3 

3 

4 

4 

4 

3-3*-49 

4 

4-.-'3 

4 

5 

s 

5 

3-50-56 

5.1-6 

4.14-21 

5 

6 

6 

6.1-17 

4 

5.7-1. 

4.22-28 

6 

7 

7 

6.18-30 

5 

5.12-27 

4.29-45 

7 

8 

8 

6.31-39 

6 

5.28-38 

4.46-51 

8 

9 

9 

6.40-44 

7 

5-39-46 

4.52-56 

9 

10 

10. 1-7 

6.45-48 

8 

5.47-61 

10 

1 1 

10.8-17 

6.49-62 

9 

5.62-73 

1 1 

12 

IO.i8-2I 

7.1-26 

10 

1 2 

13 

10.22-25 

8 

13 

14 

10.26-29 

9 

14 

IS 

10.30-33 

10 

iSJ 

5.  Paippalada  Passages  corresponding  to  Passages  of  the  Vulgate 

[Primary  use  of  the  table,  its  genesis  and  character.  — Its  primary  use  is 
for  finding  in  the  facsimile  the  Paipp.  parallel  of  a given  Vulgate  passage. 
For  the  genesis  of  the  table,  the  reader  will  please  consult  pages  Ixxxv- 
Ixxxvi.  It  is  a provisional  table  ; but  it  will  be,  as  I hope,  a very  useful 
one,  pending  the  appearance  of  the  transliteration  of  the  Kashmirian  text 
with  marginal  references  and  index  as  explained  at  p.  Ixxxvii.  The  pencilled 
numbers  described  at  p.  Ixxxv  I have  used  with  care  in  making  the  table ; 
but  since  I have  not  verified  the  table  from  the  facsimile,  I do  not  warrant 
its  accuracy,  nor  can  I vouch  for  its  completeness.J 

[Incidental  uses  of  the  table.  — It  is  of  no  small  critical  interest  as  giving 
a bird’s-eye  view  of  the  mutual  relations  of  the  Vulgate  and  Paippalada 
material  as  respects  general  arrangement.  Thus  the  cases  in  which 
hymns  of  a given  Vulgate  book  correspond  to  hymns  of  the  same  book 
in  Paipp.  are  noticeably  frequent  in  books  i.,  ii.,  iii.,  and  iv.  ; while 
Vulgate  book  vi.  appears  largely  in  book  xix.  of  Paipp.  The  fact  that  the 
hymns  of  book  vii.  appear  mostly  in  the  very  last  book  of  Paipp.  (in  xx.) 
agrees  remarkably  with  our  conclusions  respecting  the  character  of  that 
book  as  a supplement  to  the  nucleus  of  the  first  grand  division.  So, 
again,  the  fact  that  the  material  of  the  second  grand  division  is  massed  in 


1014  Indexes  and  other  A uxiliary  Matter 

Paipp.  in  its  books  xvi.  and  xvii.  is  a striking  confirmation  of  the  view 
that  the  Vulgate  books  viii.-xii.  constitute  a distinct  unity  subordinate  to 
that  of  the  whole  sarhhita.  Even  yet  more  striking  is  the  fact  that  the 
material  of  the  third  grand  division  of  the  Vulgate,  books  xiii.-xviii.,  has 
been  grouped  by  the  Paippalada  text-makers  into  a single  book,  their  xviii. 
The  fact  has  already  been  noted  above  (p.  clix)  in  its  proper  connection  ; 
and  the  details  of  the  correspondence  are  given  below,  in  the  next  para- 
graph. It  will  be  noticed  that  while  nearly  all  of  the  parydya  material  of 
division  II.  appears  in  Paipp.,  nearly  all  of  that  of  division  III.  is  no  less 
noticeably  lacking,  although  it  is  probably  recognized  in  the  case  of 
books  XV.  and  xvi.  as  a part  of  the  text.  Once  more,  the  table  shows  inter- 
esting examples  of  the  breaking  up  in  Paipp.  of  material  which,  although 
treated  as  a hymn-unit  in  the  Vulgate  (cf.  vi.  28),  is  devoid  of  internal 
connection.  As  was  noted  above  (pages  cli  and  cliv),  the  put-together 
character  of  some  of  the  hymns  in  vii.  appears  plainly  here  ; and  the  added 
verse  by  which  the  Vulgate  hymn  in  vi.  transcends  the  norm  is  conspicu- 
ously absent  in  Paipp.  — I may  add  that  the  table  gives  a conspectus  of 
the  number  of  the  verses  of  the  individual  hymns  which  will  sometimes 
prove  useful.  In  vii.,  although  retaining  the  Berlin  numbering,  I have 
made  shift  to  take  account  of  the  true  division  of  the  material  into  hymns 
(cf.  the  table  at  vii.  6,  45,  54,  68,  72,  76). J 

[Vulgate  grand  division  III.  and  Paippalada  book  xviii.  — This  book  fills 
just  a trifle  less  than  a dozen  of  the  birch-bark  leaves,  namely  leaves 
228-239:  its  first  verse  (=  first  vs.  of  Vulgate  xiv.)  begins  on  the  very 
last  line  of  folio  227  b,  and  its  last  (=  last  vs.  of  Vulgate  xviii.)  ends  on 
line  8 of  folio  239  b with  the  vipsa  of  Vulgate  xviii.  4.  89  d,  ohi  vittam 
me  asya  rodasi.  The  Paipp.  book  falls  between  313  a and  330  b of  Roth’s 
Kashmirian  nagarl  transcript  (p.  Ixxxi) ; but,  in  the  citations  which  follow 
in  this  paragraph,  reference  is  made,  not  to  that  transcript,  but  rather  to 
the  leaves  of  the  birch-bark  original  as  given  in  the  facsimile,  and  the  side 
of  the  leaf,  recto  or  verso,  is  indicated  by  a or  b,  and  the  line  by  a num- 
ber. The  relations  of  Vulgate  division  III.  to  Paipp.  xviii.  are  obscured 
in  the  table  on  p.  1023  by  the  straggling  verses  of  which  account  is 
there  made;  I therefore  subjoin  (p.  1015)  a tabular  statement  designed 
expressly  to  make  those  relations  clear.  It  will  be  observed,  in  the  first 
place,  that,  on  the  one  hand,  the  Vulgate  books  xiv.  (wedding  verses)  and 
xvii.  (Vishnu  sun-hymn),  and  the  first  half  of  xiii.  (Rohita  sun-hymns)  are 
given  substantially  in  full  in  Paipp.  ; and  that,  on  the  other,  the  parydya- 
books  XV.  (Vriitya)  and  xvi.  (Paritta)  and  book  xviii.  (funeral  verses)  are 
not  textually  given,  but  are  merely  acknowledged  as  a part  of  the  text  by 
the  citation  of  a few  representative  passages  ; and  that,  moreover,  so  far 
as  Paipp.  xviii.  is  concerned,  the  parydya-hymn  xiii.  4 and  the  hymn  xiii.  3 


5-  Pdippaldcia  and  Vtilgate  Correspondents 


1015 


Conspectus  of  the  Contents  of  Paippalada  book  xviii. 

Vulgate  Birch-bark 

leaf  side  line 

xiv.  I.  I a Mww/j  (then  substantially  the  whole  hymn:  5 pages)  227b  20 

64c!  qiva  syonas  patiloke  vi  raja  (end  of  hymn)  230a  12 

Colophon  of  anuvaka  i 13 

2.  la  /«^/y'a///rt4'r^/ar)'a7'a//a«(thensubstantiallythewholehymn:  6pp.)  13 

73d  dirghan  tayus  savita  krnotu  (end  of  hymn  and  book)  233a  i 1 

Colophon  of  anuvaka  2 1 5 

xiii.  I.  la  then  substantially  the  whole  hymn:  4 pp.)  15 

Colophon  of  anuvaka  3 (to  be  expected  6 lines  later)  235a  14 

55c  rohitena  risandbhrtam  (end  of  hymn:  vss.  56-60  wanting)  20 

2.  la  ud asya  ketavo  divi  (then  substantially  the  whole  hymn  : 4 pp.)  20 

46d  pra  bhanavas  sasrje  na\kam  aP^cha  (end  of  hymn  : not  of  book)  237b  i 
Colophon  of  anuvaka  4 16 

Vulgate  xiii.  3 and  paryaya-hymn  xiii.  4 are  wanting 

XV.  I.  I vradyau  va  ida  agra  asit  (with  most  of  paryaya  i : 7 lines)  16 

8 to  iti  brahmavadino  vadanti  (end  of  paryaya  i)  238a  i 

2.  I then  sa  prdcin  di^am  anu  7>y  acalat  (and  no  more  of  xv.)  2 

xvi.  I.  I atisrsto  apdm  vrsabho  (then  3 or  4 verses  of  paryaya  i : 3 lines)  2 

4.  7 agnir  me  daksam  dadhatu  (end  of  Vulgate  anuvaka  i)  6 

5.  I vidma  te  svapna  janitram  (beginning  of  Vulgate  anuvaka  2)  6 

9.  I jitam  asmdkam  udbhi}i\)i\atn  asmdkam  (beginning  of  last  paryaya,  6 

namely  9 [not  8],  of  \'ulgate  anuvaka  2):  then  4 lines 
4 ending  with  vasumdn  bhuyasam  (end  of  V'ulgate  anuvaka  2)  1 1 

Colophon  of  anuvaka  5 1 2 

xvii.  I.  la  visasahyath  sahamdnam  (then  substantially  the  whole  hymn,  12 

namely  2 or  3 pages,  ending) 

3od  sahasram  prana  mayu  te  ramantam  (end  of  hymn  and  book)  239b  6 

Then  follows,  without  a syllable  intervening, 
xviii.  4.  89  candrama  apsv  antar  a (the  entire  last  verse  of  hymn  and  book)  6 

Colophon  of  Paippalada  book  xviii.  9 

vi.  I.  I doso  gdya  brhad gdya  (as  beginning  of  Paipp.  xix.)  il 


are  ignored  entirely.  — It  appears,  secondly,  that  the  order  of  Vulgate 
xiii.  and  xiv.  is  inverted  in  Paipp. ; but  that  the  order  of  the  remaining 
four  books  is  the  same  for  both  recensions.  — It  appears,  thirdly,  that 
Paipp.  xviii.  consists  of  6 anuvakas,  and  that  these  anuvakas  correspond 
in  the  main  to  certain  Vulgate  anuvakas  : anuvakas  i and  2 of  Paipp. 
to  the  two  long  anuvaka-hymns  which  make  up  Vulgate  xiv.  ; 3 and  4 of 
Paipp.  to  the  first  two  anuvaka-hymns  of  Vulgate  xiii.  ; and  anuvaka  6 of 


ioi6 


Indexes  and  other  A uxiliary  Matter 

Paipp.^  to  the  Vulgate  anuvaka-hymn,  or  book,  xvii.,  and  the  represen- 
tative verse  of  Vulgate  xviii.  — It  appears,  finally,  that  anuvaka  5, 
containing  the  representative  citations  from  Vulgate  books  xv.  and  xvi., 
consists  of  hardly  16  lines.  The  fact  that  so  brief  a passage  should  fig- 
ure in  the  text  as  an  anuvaka  (it  is  expressly  so  called  in  its  colophon  : 
238  a 12)  must,  I think,  be  interpreted  as  indicating  that  these  books 
were  acknowledged  as  a part  of  the  text  by  the  text-makers  (so  Roth  and 
Whitney : cf.  p.  794).  — The  colophon  of  anuvaka  3,  we  may  add,  appears 
to  be  somewhat  misplaced:  another  case  of  misdivision  (cf.  p.  8i4).J 

[By  way  of  correction  to  p.  794,  line  10,  we  may  add  that  Roth  errs  in 
saying  that  xvi.  8.  i is  given  in  Paipp.  ; its  pratika  is  like  that  of  9.  i,  but 
the  facsimile  actually  shows  9.  i and  not  8.  i.  This  is  in  accord  with  the 
general  method  of  scribal  abbreviation  (cf.  p.  cxx),  for  9.  i is  the  last 
paryaya,  and  the  abbreviated  book  thus  appears  to  be  represented,  as  it 
should  be,  by  the  beginning  and  end  of  each  of  its  two  anuvakas.  — A 
similar  error  has  arisen  at  p.  884,  in  my  second  addition  to  the  note  on 
xviii.  4.  49,  where  this  verse  is  said  to  come  immediately  after  the  end  of 
Vulgate  xvii.  in  Paipp.  The  error  is  due  to  a slip  of  Roth’s,  who,  in  his 
Collation,  had  written  xviii.  4.  49  where  he  should  have  written  xviii.  4.  89. 
The  latter  is  the  last  verse  of  xviii.,  and  is  therefore  the  one  that  we 
should  expect  as  representative  verse.  The  addition  should  be  transposed 
from  p.  884  to  p.  894. J 

[Explanation  of  the  table.  — The  table  follows  the  sequence  of  the  hymns 
of  the  Vulgate,  book  by  book.  At  the  left  of  each  column  is  the  number 
of  the  hymn.  Then  follows  the  word  “has,”  with  the  number  of  verses  of 
which  the  hymn  consists  and  a colon.  If  the  hymn  is  lacking  in  Paipp., 
the  colon  and  all  else  is  omitted.  Otherwise,  after  the  colon  comes  the 
word  “at  ” and  then  the  number  of  the  leaf  of  Roth’s  Kashmirian  nagari 
transcript  (p.  Ixxxi)  on  which  the  beginning  of  the  correspondent  of  the 
Vulgate  passage  concerned  occurs,  with  the  recto  or  verso  of  the  leaf 
indicated  by  a or  b.  At  the  right  is  added  in  Roman  numerals,  immedi- 
ately after  the  word  “in,”  the  book  of  the  Kashmirian  recension  to  which 
the  passage  concerned  belongs.  It  is  to  be  understood  that  the  Vulgate 
passage  includes  the  whole  hymn  unless  the  contrary  is  indicated  by  the 
specification  of  the  verses  of  the  hymn  between  the  colon  and  the  word 
“at.”  The  number  specifying  the  verses  is  to  be  understood  as  an 
ordinal  throughout  division  I.  and  the  Supplement  (the  short  hymns). 
Elsewhere  (that  is,  throughout  divisions  II.  and  III.,  the  hymns  of  many 
verses)  it  is  to  be  understood  as  a cardinal,  and  the  abbreviation  vss.  or 
vs.  is  added.  To  find  which  verses  of  a given  hymn  are  meant  and  the 

L'  There  is  no  special  colophon  for  this  anuvaka,  its  place  being  taken  by  the  colophon  for 
the  whole  book.J 


5-  Paippalada  and  Vulgate  Correspondents  1017 

details  of  their  order,  the  reader  will  have  to  consult  the  introduction  to 
that  hymn  (cf.  the  introduction  to  ix.  3 or  4 or  x.  2 or  xi.  6).J 

[Manner  of  using  the  table.  — Example  : to  find  in  the  facsimile  of  the 
birch-bark  ms.  the  Paippalada  passage  corresponding  to  Vulgate  xix.  50.  5. 
First  find  in  the  table  the  number  of  the  leaf  of  Roth’s  Kashmirian 
nagarl  transcript,  which  is  196  b.  Then  find  in  the  facsimile  the  number 
196  b,  noted  in  the  margin  in  Roth’s  hand.  Between  that  and  197  a will 
be  found  the  beginning  of  the  passage  required,  which  in  this  case  will  be 
at  line  i of  birch-bark  folio  158  b,  on  plate  286,  and  in  the  Second  Part. 
The  passage  belongs  to  book  xiv.  of  the  Kashmirian  recension. J 

[Users  of  the  table  will  find  it  convenient  to  note  clearly  in  pencil  on 
the  margin  of  each  plate  of  the  facsimile  the  number  of  the  leaf  of  the 
transcript  opposite  the  place  where  Roth  has  written  it  on  the  birch-bark 
original,  since,  by  reason  of  repairs  to  the  original  or  otherwise,  Roth’s 
numbers  are  sometimes  hard  to  make  out  when  taken  singly.  When 
taken  together  in  their  regular  sequence,  they  can  usually  be  identified 
with  ease.  Thus  the  197  a on  plate  286  (just  cited)  is  very  faint  indeed ; 
but  the  197  b (some  five  inches  lower  down)  is  so  plain  that  it  enables  us 
to  identify  the  197  a.  Of  the  references  to  Roth’s  Kashmirian  nagari 
transcript  on  the  first  42  plates,  only  a few  can  be  made  out  easily  (6  a, 
6 b,  7 a,  8 a,  1 1 b,  12  a,  12  b,  13  b,  14  a,  15  b,  16  a) ; but  beginning  with 
19  a,  on  plate  43,  there  is  usually  little  difficulty. J 

[Tabular  Concordance.  — The  table  now  follows  on  the  next  six  pages. 
It  is  made  up  into  pages  in  such  a way  as  to  give  incidentally  a good  idea 
of  the  structure  of  the  Vulgate  text ; and  the  same  purpose  I have  endeav- 
ored to  .subserve  also  in  the  arrangement  of  the  Table  of  Hymn-titles 
(pages  1024-1037) : see  especially  pages  1034  and  1035. J 


ioi8 


Indexes  and  other  Auxiliary  Matter 
LFIRST  GRAND  DIVISION:  BOOKS  I.-VII. 


Vulgate,  Book  I. 

(Norm : 4 verses) 

Hymn 

1 has  4 : at  3 a in  i. 

2 has  4 : at  I ? 

3 has  9 : 7,  8 at  346  b in  xix. 

4 has  4 

5 has  4 : 1-3  at  368  a in  xix. 

6 has  4 : at  i 

7 has  7 : at  67  a in  iv. 

8 has  4 : 1-3  at  67  a in  iv. 

9 has  4 : at  6 b in  i. 

10  has  4 : at  3 b in  i. 

1 1 has  6 : 2-4  at  2 b in  i. 

5 at  ? in  XX. 

6 at  ? in  xx. 

12  has  4 : at  6 a in  i. 

13  has  4 : 2-4  at  332  b in  xix. 

I  at  ? in  xix. 

1 at  205  b in  xv. 

14  has  4 ; at  5 b in  i. 

15  has  4 : at  8 a in  i. 

? at  367  a in  xix. 

16  has  4 : at  4 a in  i. 

17  has  4 : at  333  b in  xix. 

18  has  4 : I,  3 at  387  a in  xx. 

2 at  in  XX. 

1 9 has  4 : at  7 a in  i. 

20  has  4 : 1-3  at  342  b in  xix. 

4 at  48  a in  ii. 

21  has  4 : at  48  a in  ii. 

22  has  4 : at  9 a in  i. 

23  has  4 : at  6 a in  i. 

24  has  4 : at  8 b in  i. 

25  has  4 ; at  10  a in  i. 

26  has  4 : I,  2 at  332  b in  xix, 

3,  4 at  ? in  xix. 

27  has  4 : at  356  a in  xix. 

28  has  4 

29  has  6 : 1-3,  5,  6 at  4 a in  i. 

30  has  4 : at  5 a in  i. 

31  has  4 : at  7 b in  i. 

32  has  4 : at  8 a in  i. 

33  has  4 : at  8 b in  i. 

34  has  5 : I,  2,  5 at  27  a in  ii. 

3 at  in  vi. 

4 at  139  a in  viii. 


Vulgate,  Book  II. 


Vulgate,  Book  III. 


(Norm  : 5 verses) 

Hymn 


1 has  5 : 

2 has  5 : 

3 has  6 : 

4 has  6 : 

5 has  7 : 

6 has  5 ; 

7 has  5 

8 has  5 : 

9 has  5 : 

10  has  8 : 

1 1 has  5 

1 2 has  8 : 

13  has  5 : 

14  has  6 : 


15  has  6: 

16  has  5 : 

17  has  7 : 

18  has  5 : 

19  has  5 : 

20  has  5 

21  has  5 

22  has  5 

23  has  5 

24  has  8 : 

25  has  5 : 

26  has  5 : 

27  has  7 : 

28  has  5 : 

29  has  7 : 

30  has  5 ; 

31  has  5 : 

32  has  6 : 

33  has  7 : 

34  has  5 : 

35  has  5 : 

36  has  8 : 


at  26  a in  ii. 
at  3 a in  i. 

I,  2,  4,  5 at  3 b in  i. 
1-5  at  27  b in  ii. 

I,  3,  4 at  26  b in  ii. 
5-7  at  ? in  xiii. 
at  61  b in  iii. 

I at  21  a in  i. 
at  27  b in  ii. 
at  24  b in  ii. 

at  26  a in  ii. 

I,  4,  5 at  199  b in  xv. 
I,  5,  6,  2,  3 at  25  b 
in  ii. 

4 at  > in  V. 
at  107  b in  vi. 

1-4  at  38  b in  ii. 
at  in  ii. 
at  ? in  ii. 
at  ? in  ii. 


1-6  at  38  a in  ii. 
at  70  b in  iv. 
at  28  a in  ii. 
at  29  a in  ii. 

1-4  at  4 b in  i. 

5 at  ? in  XV. 

1-3  at  344  a in  xix. 
4-7  at  5 a in  i. 
at  29  b in  ii. 
at  28  b in  ii. 
at  28  b in  ii. 
at  68  a in  iv. 
at  61  a in  iii. 

1-4  at  18  a in  i. 
1-5,  7 at  31  b in  ii. 


Hymn 

(Norm : 6 verses) 

I has 

6 : at  51  a in  iii. 

2 has 

6 : at  50  b in  iii. 

3 has 

6:  at  45  a in  ii. 

4 has 

7 : at  49  a in  iii. 

5 has 

8 : 1-7  at  54  a in  iii. 

6 has 

1-5,  7, 8 at  50a  in  iii. 

7 has 

7 : at  49  b in  iii. 

8 has 

6 : 1-4  at  6 b in  i. 

5 = vi.  94.1  in  xix. 

9 has 

6 : at  5 1 b in  iii. 

10  has 

13  : 1-8,  10-12  at  22  a 
in  i. 

1 1 has 

8 : 1-4  at  14  a in  i. 

12  has 

9 : 1-5,  7 at  56  a in  iii. 
6 at  389  b in  xx. 

8 at  308  a in  xvii. 

13  has 

7 : 1-6  at  50  b in  iii. 

14  has 

6 : 1-4,  6 at  28  b in  ii. 

15  has 

8 : I,  2,  4,  6 at  370  b 
in  xix. 

4 at  12  b in  i. 

16  has 

7 : at  78  a in  iv. 

17  has 

9 ; 2,  I,  5,  4 at  32  a in  ii. 
3 at  ? in  xix. 

6 at  ? in  xix. 

6 at  ? in  xii. 

18  has 

6:  1,2, 4,  at  1 24  a in  vii. 

19  has 

8 : at  55  b in  iii. 

20  has 

10 : 1-9  at  62  a in  iii. 

21  has 

10  : 1-9  at  53  a in  iii. 
10  at  123  b in  vii. 

22  has 

6 : 1-5  at  55  a in  iii. 

23  has 

6 : at  54  a in  iii. 

24  has 

7 : 1-6  at  97  a in  v. 

25  has 

6 

26  has 

6 : I,  3-5  at  53  a in  iii. 

27  has 

6 : 1,2,  4-6  at  57  a in  iii. 

28  has 

6 

29  has 

8 

30  has 

7 : at  93  a in  v. 

31  has 

1 1 

35  has  4 


1019 


5-  Pdippalada  and  Vulgate  Correspondents 


Vulgate,  Book  IV. 

Vulgate,  Book  V. 

Vulgate,  Book  VI. 

(Norm:  7 verses) 

Hymn 

(Norm : 8 verses) 

Hymn 

(Norm:  3 verses) 

Hymn 

I has  7 : at  S3  b in  v. 

I has  9 : at  105  b in  vi. 

1 has  3 

at  330  b in  xix. 

2 has  8 : at  83  b ? in  iv. 

2 has  9 : at  105  a in  v. 

2 has  3 

at  331  a in  xix. 

3 has  7:  1-4,6,  7,  at  27  a in  ii. 

3 has  11:  at  84  b in  V. 

3 has  3 : 

at  331  a in  xix. 

4 has  8 : 1-6,  8,  at  67  b in  iv. 

4 has  10  : 1-3  at  336  b in  xix. 

4 has  3 : 

at  331  b in  xix. 

? at  340  a in  xix. 

5-7  at  338  b in  xix. 

5 has  3 : 

at  332  b in  xix. 

5 has  7 : at  68  a in  iv. 

8-10  at  30  a in  ii. 

6 has  3 

at  332  b in  xix. 

6 has  8 : 2-8  at  87  a in  v. 

5 has  9:  at  107  a in  vi. 

7 has  3 : 

at  ? in  xix. 

7 has  7 : I at  87  b in  V. 

6 has  14 : 1-5,  8-14  at  nob 

8 has  3 

2-6  at  24  b in  ii. 
7 at  1 10  b in  vi. 

in  vi. 

7 has  10 

9 has  3 
10  has  3 

at  ? in  ii. 

8 has  7 : at  65  a in  iv. 

8 has  9:  1-6,  8,  9 at  126b 

1 1 has  3 

at  339  a in  xix. 

9 has  10 : 2-10  at  1 29  a in  viii. 

in  vii. 

I 2 has  3 

at  333  a in  xix. 

10  has  7 : 1-4,  6,  7 at  75  b 

9 has  8 

13  has  3 

at  333  b in  xix. 

in  iv. 

10  has  8 

14  has  3 

at  340  a in  xix. 

1 1 has  12:  at  58  a in  iii. 

1 1 has  11:  at  1 28  a in  viii. 

15  has  3 

at  334  a in  xix. 

12  has  7 : at  71  b in  iv. 

12  has  1 1 

16  has  4 

•-3  at  334  a in  xix. 

13  has  7 : at  92  b in  v. 

1 3 has  11:  2-1 1 at  1 28  b in  viii. 

17  has  4 

2-4  at  333  a in  xix. 

14  has  9 : 1-6  at  64  a in  iii. 

? at  1 1 b in  i. 

18  has  3 

at  335  b in  xix. 

7-9  at  ? in  xvi. 

14  has  13:  1,  2,  4,  6-8,  10-12 

19  has  3 

at  335  b in  xix. 

15  has  16:  I,  3-14,  16  at  86 a 

at  1 1 7 a in  vii. 

20  has  3 

3 at  1 in  xiii. 

in  V. 

9,  13  at  37  a in  ii. 

21  has  3 

at  10  a in  i. 

16  has  9 : 2,  3,  5,  7,  8 at  too  a 

15  has  11:  at  ? in  viii. 

22  has  3 

at  348  b in  xix. 

in  V. 

16  has  1 1 : at  130  a in  viii. 

23  has  3 

at  333  h in  xix. 

4,  6 at  98  a in  v. 

17  has  18  : 1-7,  9-1 1 at  148  a 

24  has  3 

at  335  b in  xix. 

17  has  8:  1-6  at  95  a in  V. 

in  ix. 

? at  55  b in  iii. 

8 at  33  b in  ii. 

18  at  ? in  ix. 

25  has  3 

at  334  a in  xix. 

18  has  8 : at  95  a in  v. 

18  has  15;  1-6,  8-15  at  149b 

26  has  3 

at  345  a in  xix. 

1 9 has  8 : at  96  a in  v. 

in  ix. 

27  has  3 

at  340  a in  xix. 

20  has  9 : at  130  a in  viii. 

19  has  15  : 1-4,  7,  8,  10,  12  at 

28  has  3 

: 1 at  340  b in  xix. 

21  has  7 

150  b in  ix. 

2 at  1 58  b in  x. 

22  has  7 ; at  56b  in  iii. 

15  at  ? in  ix. 

3 at  353  a in  xix. 

23  has  7 : at  79  a in  iv. 

20  has  12:  at  1 56  a in  ix. 

29  has  3 

24  has  7 : at  82  a in  iv. 

21  has  12 

30  has  3 

at  350  a in  xix. 

25  has  7 : at  79b  in  iv. 

22  has  14:  1,  3-10,  12,  14,  at 

31  has  3 

at  368  a in  xix. 

26  has  7 : at  80  b in  iv. 

176  a in  xiii. 

32  has  3 

: 1,  2 at  338  b in  xix. 

27  has  7 : at  80  a in  iv. 

.’  at  94  a in  v. 

33  has  3 

at  353  a in  xix. 

28  has  7 : at  81  a in  iv. 

13  at  10  a in  i. 

34  has  5 

I,  3,  4 at  36S  a in 

29  has  7 : at  81  b in  iv. 

23  has  13  : 1-9,  13  at  117  b in 

xix. 

30  has  8 

vii. 

35  has  3 

at  337  a in  xix. 

31  has  7 : at  70  a in  iv. 

24  has  17  : 1,2,4,  7-12, 14, 15, 

36  has  3 

: at  333  a in  xix. 

32  has  7 : at  78  b in  iv. 

1 7 at  200  b in  xv. 

37  has  3 

: at  385  b in  xx. 

33  has  8 : at  77  b in  iv. 

25  has  13  : 1,  3-13  at  176  b in 

38  has  4 

at  29  b in  ii. 

34  has  8 : at  1 15  b in  vi. 

xiii. 

39  has  3 

: ? at  336  a in  xix. 

35  has  7 

26  has  12  : at  140  b in  ix. 

? at  338  a in  xix. 

36  has  10 

27  has  12:  at  140  a in  ix. 

40  has  3 

: 1,  2,  at  plate  14  in  i. 

37  has  12  : 1-8,  10-12  at  178  a 

28  has  14  : 1,  3-1 1 at  42  a in  ii. 

41  has  3 

in  xiii. 

29  has  15:  1-9,  12-15  at  185  a 

42  has  3 

: at  336  b in  xix. 

38  has  7 

in  xiii. 

43  has  3 

: at  358  a in  xix. 

39  has  10  : 9 at  185  a in  xiii. 

30  has  17  : at  147  a in  ix. 

44  has  3 

1 ab  at  65  a in  iii. 

40  has  8 

31  has  12  : 12  at  1 1 a in  i. 

I cd,  2 at  395  a in 
xix. 

1020 


Indexes  and  other  A uxiliary  Matter 


FIRST  GRAND  DIVISION:  BOOKS  I.-VII.  (Continued) 


Vulgate,  Book  VI.  (Continued) 

Vulgate,  Book  VI.  (Continued) 

Vulgate,  Book  VI.  (Concluded) 

(Norm : 3 verses) 

(Norm  : 3 verses) 

(Norm : 3 verses) 

Hymn 

Hymn 

Hymn 

45  has  3 : at  in  xix. 

85  has  3 : at  334  b in  xix. 

129  has  3 : at  356  b in  xix. 

46  has  3 : I,  3 at  in  xix. 

86  has  3 : at  335  a in  xix. 

130  has  4 

3 at  36  b in  ii. 

87  has  3 : at  334  b in  xix. 

131  has  3 

47  has  3 : at  366  b in  xix. 

88  has  3 

132  has  5 

48  has  3 

89  has  3 

133  has  5 : at  100  b in  v. 

49  has  3 : at  356  b in  xix. 

90  has  3 ; at  344  b in  xix. 

134  has  3:  at  loob  in  v. 

50  has  3 : 2 at  346  a in  xix. 

91  has  3 : at  344  b in  xix. 

135  has  3 : at  loob  in  v. 

51  has  3 : at  366  b in  xix. 

92  has  3 : at  359  a in  xix. 

136  has  3 

at  1 06  a in  vi. 

93  has  3 : at  341  b in  xix. 

137  has  3 : 2 at  16  a in  i. 

52  has  3 : at  335  b in  xix. 

94  has  3 : I at  341  b in  xLx. 

138  has  5 : 1-4  at  ? in  i. 

t at  24  a in  i. 

95  ^’as  3 

139  has  5 

53  has  3 : at  336  a in  xix. 

96  has  3 : at  339  a in  xix. 

140  has  3 : at  ? in  xix. 

? at  66  b in  iv. 

97  has  3:  at  339  b in  xix. 

14 1 has  3 : at  348  a in  xix. 

54  has  3 : at  336  a in  xix. 

98  has  3 ; at  339  b in  xix. 

142  has  3 

55  has  3 

99  has  3 : at  340  a in  xix. 

56  has  3 : at  337  b in  xix. 

100  has  3 : at  340  a in  xix. 

57  has  3 ; at  337  b in  xix. 

loi  has  3 

58  has  3 ; I,  2 at  337  b in  xix. 

102  has  3 : at  34 1 a in  xix. 

59  has  3 : at  341  a in  xix. 

103  has  3:  at  345  a in  xix. 

60  has  3 : at  341  a in  xix. 

104  has  3 : at  371  b in  xix. 

61  has  3 : at  341  a in  xix. 

105  has  3 : 2 ab  at  349  b in  xix. 

62  has  3 ; at  355  a in  xix. 

106  has  3 : at  358  a in  xix. 

63  has  4 : I,  2 at  338  b in  xix. 

107  has  4 : at  367  a in  xix. 

4 at  335  a in  xix. 

108  has  5 ; I,  2,  5 at  344  a in 

64  has  3 : I,  2 at  379  a in  xix. 

xix. 

65  has  3 : I,  2 ab,  3 cd  at  339  a 

109  has  3 : at  352  b in  xix. 

in  xix. 

1 10  has  3 

66  has  3 ; at  339  a in  xix. 

1 1 1 has  4 

67  has  3 

1 1 2 has  3 : 1 , 2 at  347  b in  xix. 

68  has  3 : at  344  a in  xix. 

3 at  ? in  i. 

69  has  3 : 1 at  36  a in  ii. 

1 13  has  3 : I ab  at  ? in  i. 

2 at  357  b in  xix. 

1 14  has  3 : at  233  b in  xvi. 

70  has  3 

1 1 5 has  3 : at  234  a in  xvi. 

71  has  3 ; at  34  a in  ii. 

1 16  has  3 : at  234  a in  xvi. 

I at  384  a in  xx. 

1 17  has  3 : at  234  a in  xvi. 

72  has  3:  at  384  a Pin  xx. 

1 18  has  3 : at  234  b in  xvi. 

73  has  3 : at  338  a in  xix. 

1 19  has  3 : at  234  b in  xvi. 

74  has  3 : at  342  a in  xix. 

1 20  has  3 : at  235  a in  xvi. 

75  has  3 : at  342  a in  xix. 

1 2 1 has  4 ; i ab,  2 ab,  3,  4 at 

76  has  4 : at  342  a in  xix. 

235  a in  xvi. 

77  has  3 : at  342  b in  xix. 

122  has  5 ; 2,  3 at  235  b in  xvi. 

78  has  3 : at  343  a in  xix. 

123  has  5 

79  has  3 : at  343  b in  xix. 

1 24  has  3 

80  has  3 : at  343  a in  xix. 

1 25  has  3 : at  252  b in  xv. 

8 1 has  3 : at  343  b in  xix. 

1 26  has  3 : at  1 22  b in  vii. 

82  has  3:  at  343  b in  xix. 

127  has  3 

83  has  4 : 1-3  at  7 b in  i. 

128  has  4:  1,  2,  4 at  350  b in 

84  has  4 

xix. 

5-  Paippalada  and  V'ulgate  Correspondents 


102  I 


Vulgate,  Book  VII. 

(N  orra  : i verse) 

(A  ccording  to  Berlin  numbering) 


Hy 

mn 

I 

has  2 : 

at  376  a in 

XX. 

2 

has  I : 

at  376  b in 

XX. 

3 

has  I : 

at  377  a in 

XX. 

4 

has  I ; 

at  377  a in 

XX. 

5 

has  5 : 

I,  2 at  377 

a in  XX. 

6 

has  2 : 

at  376  b in 

XX. 

and  2 : 

at  376  b in 

XX. 

7 

has  I : 

at  376  b in 

XX. 

8 

has  I : 

at  377  b in 

XX. 

9 

has  4 : 

4 at  ? in  x> 

10 

has  I 

1 1 

has  I 

12 

has  4 : 

I,  2 at  388b  in  x.\. 

'3 

has  2 : 

at  347  a in 

xix. 

14 

has  4 : 

3.  4 at  377 

b in  XX. 

IS 

has  I ; 

at  377  b in 

XX. 

i6 

has  I 

•7 

has  4 : 

I at  1 1 a ir 

1 i. 

2-4  at  377 

a in  XX. 

iS 

has  2 : 

at  ? in  XX. 

•9 

has  I : 

at  34S  b in 

xix. 

20 

has  6 : 

at  378  a in 

XX. 

21 

has  I : 

at  378  b in 

XX. 

22 

has  2 : 

at  378  b in 

XX. 

23 

has  I 

(cf.  iv.  17. 

5) 

24 

has  I 

25 

has  2 : 

at  3S4  b in 

XX. 

26 

has  8 ; 

1-3  at  379 

b in  XX. 

27 

has  I 

28 

has  I : 

at  ? in  XX. 

29 

has  2 : 

at  379  b in 

XX. 

30 

has  I 

31 

has  I 

32 

has  I : 

at  ? in  XX. 

33 

has  I : 

at  114  a in 

vi. 

34 

has  I : 

at  ? in  XX. 

35 

has  3: 

I at  ? in  XX 

2 at  393  b i 

in  XX. 

36 

has  I : 

at  1 in  XX. 

37 

has  I 

38 

has  5 : 

1 , 2 at  ? in 

XX. 

3-5  at  60  a 

in  iii. 

39 

has  I : 

at  381  b in 

XX. 

40 

has  2 : 

at  38 1 b in 

XX. 

41 

has  2 ; 

at  381  b in 

XX. 

42 

has  2 : 

at  23  b in  i 

43 

has  I 

44 

has  I ; 

at  384  b in 

XX. 

45 

has  I : 

at  383  b in 

XX. 

and  I : 

at  383  b in 

XX. 

Vulgate,  Book  VII.  (Continued) 

(Norm:  i verse) 

Hymn 


46 

has  3 : 

at  383  b,  382  b in  XX. 

47 

has  2 : 

at  379  a in  xx. 

48 

has  2 : 

at  382  a in  xx. 

49 

has  2 

50 

has  9 : 

1-2,  sat  337  a in  x.x. 

3 at  1 in  XX. 

7 at  30S  a in  xvii. 

8,  9 at  12  a in  i. 

5> 

has  I : 

at  1 in  XV. 

52 

has  2 

53 

has  7 : 

I at  379  a in  XX. 

2-4  at  382  a in  xx. 

7 at  86  a in  v. 

54- 

I is  I : 

at  390  b in  xx. 

54- 

-7 

at  405  b in  xx. 

55- 

I 

(54.2  and  55. 1 make  i hymn) 

56 

has  8 : 

1-4  at  384  a in  xx. 

8 at  } in  ? 

57 

has  2 : 

I at  ? in  XX. 

2 at  ? in  XX. 

58 

has  2 : 

at  379  b in  XX. 

59 

has  I 

(cf.  vi.  37.  3) 

60 

has  7 : 

1-6  at  59  a in  iii. 

61 

has  2 : 

I cd  at  353  b in  xx. 

62 

has  I : 

at  ? ill  XX. 

63 

has  I ; 

at  394  b in  xx. 

64 

has  2 : 

at  ? in  XX. 

65 

has  3 

66 

has  I : 

at  394  b in  xx. 

67 

has  I 

68. 

1-2  are  2 

3 is 

I 

69 

has  I : 

at  ? in  xx. 

70 

has  5 : 

I,  2 at  352  a in  xix. 

71 

has  I : 

at  352  b in  xix. 

72. 

1-2  are  2 

3 is 

I 

73 

has  1 1 

: 1-6  at  382  b in  xx. 

10, 1 1 at  381  a in  xx. 

74 

has  4 

75 

has  2 

76. 

1-4  are  4 : i at  7 b in  i. 

3,  4 ab  at  363  b in 

xix.  [xix. 

.5-6  are  2 : 5 cd  at  363  b in 

6 at  ? in  xx. 

77 

has  3: 

2,  3 at  394  a in  xx. 

78 

has  2 : 

at  321  a in  xx. 

79 

has  4 : 

I at  ? in  xx. 

2,  3 at  22  a in  i. 


Vulgate,  BookVII.  (Concluded) 


(Norm;  i verse) 

Hymn 

80 

has 

4: 

ii 

4 at  21  b in  i. 

81 

has 

6 

82 

has 

6: 

2 

6 at  394  a in  xx. 

3 

at  61  b in  iii. 

CO 

has 

4^ 

I, 

2 at  394  b in  xx. 

84 

has 

3' 

I 

at  62  a in  iii. 

85 

has 

I 

86 

has 

I 

87 

has 

1 : 

at 

? in  XX. 

88 

has 

I : 

at 

? in  XX. 

89 

has 

4: 

I- 

•3  at  10  b in  i. 

90 

has 

3: 

at 

393  a in  XX. 

91 

has 

1 

92 

has 

I 

93 

has 

I 

94 

has 

I : 

at 

334  b in  xix. 

95 

has 

3 

96 

has 

I ; 

at 

? in  XX. 

97 

has 

8: 

at 

395  a in  XX. 

? at  383  a in  xx. 

98 

has 

I : 

at 

395  b in  XX. 

99 

has 

I 

100 

has 

I : 

at 

396  a in  XX. 

lOI 

has 

I : 

at 

396  a in  XX. 

102 

has 

1 

103 

has 

I : 

at 

1 in  XX. 

104 

has 

l : 

at 

378  a in  XX. 

105 

has 

I : 

at 

380  a in  XX. 

106 

has 

I : 

at 

386  a in  XX. 

107 

has 

I 

108 

has 

2 

109 

has 

7: 

at 

69  a in  iv. 

1 10 

has 

3: 

I, 

2 at  ? in  XX. 

3' 

at  ? in  XX. 

1 1 1 

has 

I : 

at 

381  b in  XX. 

1 12 

has 

2 

113 

has 

2 ; 

at 

385  a in  XX. 

114 

has 

2 : 

I : 

at  385  a in  xx. 

i'5 

has 

4: 

I, 

2 at  385  b in  xx. 

1 16 

has 

2 

117 

has 

I 

118 

has 

I 

1022 


Indexes  and  other  A uxiliary  Matter 


SECOND  GRAND  DIVISION:  BOOKS  VIII.-XII. 


Vulgate,  Book  VIII. 

Vulgate,  Book  X. 

Vulgate,  Book  XII. 

(Paryaya-hymn : lo) 

(Partly 

prose : hymn  5) 

(Paryaya-hymn : 5) 

Hymn 

Hymn 

Hymn 

I 

has 

21  : 

at  207  b in  xvi. 

I 

has 

32: 

at  227  a in  xvi. 

I 

has 

63: 

61  vss.  at  285  b in 

2 

has 

28: 

27  vss.  at  209  a in 

2 

has 

33: 

29  vss.  at  238  b 

in 

xvii. 

xvi. 

xvi. 

■ 373  b iu  xix.  .> 

3 

has 

26 : 

at  21 1 a in  xvi. 

3 

has 

25: 

23  vss.  at  240  b 

in 

2 

has 

55: 

53  vss.  at  304  b in 

4 

has 

25: 

at  213  a in  xvi. 

xvi. 

xvii. 

5 

has 

22  : 

21  vss.  at  223  a in 

4 

has 

26 

at  217  a in  xvi. 

? at  395  a in  xx.  ? 

xvi. 

5 

has 

50: 

41  vss.  at  272  b 

in 

3 

has 

60 ; 

59  vss.  at  308  a in 

6 

has 

26: 

at  250  b in  xvi. 

xvi. 

xvii. 

7 

has 

28: 

at  215  a in  xvi. 

4 vss.  at  15  a in 

i. 

4 

has 

53: 

at  295  b in  xvii. 

8 

has 

24  ; 

at  224  b in  xvi. 

6 

has 

35: 

25  vss.  at  231  a 

in 

1*5 

has 

73 

61  vss.  at  278  b in 

9 

has 

26 ; 

24  vss.  at  218  b in 

xvi. 

xvi. 

xvi. 

7 

has 

44: 

40  vss.  at  290  b 

in 

• 

P lO 

has 

33: 

30  vss.  at  274  b in 

xvii. 

xvi. 

8 

has 

44: 

25  vss.  at  262  b 

at  261  b,  and 

at  263  in  xvi. 

9 

has 

27: 

at  275  b in  xvi. 

10 

has 

34: 

33  vss.  at  265  a 

in 

xvi. 

Vulgate,  Book  IX. 

Vulgate,  Book  XI. 

(Paryaya-hymns:  6 and  7) 

(Paryaya-hymn:  3) 

I 

has 

24 

at  226  a in  xvi. 

I 

has 

37: 

at  255  b in  xvi. 

? at  108  a 

2 

has 

3' 

at  263  b in  xvi. 

? at  69  b 

P3 

has 

56: 

? vss.  at  236  a 

in 

(see  p.  517,  last  f) 

xvi. 

2 

has 

25: 

24  vss.  at  248  bin 

(see  p.  625,  If 

7) 

xvi. 

4 

has 

26 

at  220  a in  xvi. 

3 

has 

3* 

at  229  a in  xvi. 

5 

has 

26 

at  283  b in  xvi. 

• 4 

has 

24: 

at  221  b in  xvi. 

6 

has 

23: 

20  vss.  at  } in  xv. 

5 

has 

38: 

20  vss.  at  259  a in 

7 

has 

27  : 

26  VSS.  at  252  a 

in 

xvi. 

xvi. 

9 vss.  at  ? in  xvi. 

8 

has 

34: 

32  vss.  at  253  b 

in 

3 vss.  at  64  b in  iii. 

xvi. 

2 vss.  at  139  a in 

9 

has 

26 : 

bits  of  15-17  at 

? 

viii. 

in  xvii. 

(see  p.  533,  t 2) 

10 

has 

27 

p6 

has 

62 

59  vss.  at  ? in  xvi. 

P7 

has 

26: 

24  vss.  at  ? in  xvi. 

8 

has 

22 

21  vss.  at  247  b in 

xvi. 

9 

has 

22  : 

at  242  a in  xvi. 

10 

has 

28: 

23  vss.  at  242  a in 

xvi. 

4 


5-  Paippaldda  and  Vulgate  Correspondents 


1023 


THIRD  GRAND  DIVISION:  BOOKS  XIII.-XVIII. : SEE 


Vulgate,  Book  XIII. 
(Kohita  sun-hymns) 
(Paryaya-hymn ; 4) 

Hymn  [xviii. 

1 has  60 : 55  vss.  at  321  b in 

I  vs.  at  ? in  xx. 

2 has  46:  at  324  b in  xviii. 

3 has  26;  I vs.  at  66  a in  iv. 
p 4 has  56 

Vulgate,  Book  XIV. 
(Wedding  verses) 

1 has  64 : 60  vss.  at  313  a in 

xviii. 

I vs.  at  76  a in  iv. 

I vs.  at  395  b in  xx. 

2 has  75  : 73  vss.  at  316  b in 

xviii. 


Vulgate,  Book  XV. 

(Vratya-book) 

(Consists  of  7 -f  1 1 parySyas) 
Hymn 

p I has  8 ; at  328  a in  xviii. 
p 2 has  4 : I phrase  at  328  a in 
xviii. 

The  rest  (P3-P  18)  is  lacking 

Vulgate,  Book  XVI. 

(Paritta) 

(Consists  of  4 -t-  5 parj’ayas) 

The  beginning  and  the  end  of 
each  of  its  two  anuvakas  are 
given  at  328  ab  in  xviii.  See 
p.  1016. 


P.  1014 

Vulgate,  Book  XVII. 
(Vishnu  sun-hymn) 

Hymn 

I has  30:  27  vss.  at  328  b in 
xviii. 


Vulgate,  Book  XVIII. 
(Funeral  verses) 

1 has  61  : I vs.  at  34  a in  ii. 

2 has  60 ; I vs.  at  373  b in  xix. 

I vs.  at  398  a in  xx. 

3 has  73  : 1 vs.  at  383  b in  xx. 

4 has  89 : I vs.  at  330  b in 

xviii. 

See  pp.  S14,  1016. 


SUPPLEMENT:  BOOK  XIX. 


Vulgate,  Book  XIX. 

Vulgate,  Book  XIX. 

Vulgate,  Book  XIX. 

(After-gleanings) 

(Continued') 

(Concluded') 

I 

has 

3: 

at  367  a in  xix. 

26 

has 

4: 

4 at  403  a in  .x.x. 

49 

has 

10 

at  196  a in  xiv. 

2 

has 

5: 

at  13 1 b in  viii. 

27 

has 

15: 

i-ii,  14,  It 

at  162  a 

50 

has 

7: 

at  196  b in  xiv. 

3 

has 

4: 

at  3S8  a in  xx. 

in  X. 

5' 

has 

2 

4 

has 

4: 

2-4  at  350  a in  xix. 

28 

has 

10 

at  1S7  a in 

xiii. 

52 

has 

5 

at  9 b in  i. 

5 

has 

I : 

at  386  a in  xx. 

29 

has 

9: 

at  1S7  b in 

xiii. 

53 

has 

10 

1-6  at  189  a in  xiv. 

6 

has 

16: 

1-6,  9-16  at  142  a 

30 

has 

5: 

at  187  b in 

xiii. 

7-10  at  171  a in  xii. 

in  Lx. 

31 

has 

14 

at  160  b in 

X. 

54 

has 

6- 

at  17 1 a in  xii. 

7 

has 

5 

32 

has 

10 

at  172  b in 

xii. 

55 

has 

7 

I at  401  a in  xx. 

8 

has 

7: 

4-6  at  400  a in  xx. 

? at  65  a 

56 

has 

6 

at  52  a in  iii. 

9 

has 

14 

33 

has 

5 

at  173  a in 

xii. 

57 

has 

6(5) : I at  36  b in  ii. 

10 

has 

10 : 

at  I S3  a in  xiii. 

34 

has 

10 

at  1 68  b in 

xi. 

58 

has 

6: 

1-4  at  24  a in  i. 

1 1 

has 

6: 

at  183  b in  xiii. 

35 

has 

5 

at  168  b in 

xi. 

59 

has 

3 

12 

has 

I 

36 

has 

6 

at  33  b in  ii. 

60 

has 

2 

13 

has 

1 1 : 

at  118  b in  vii. 

37 

has 

4 

61 

has 

I 

14 

has 

I 

38 

has 

2: 

at  349  b in 

xix. 

62 

has 

1 

15 

has 

6: 

at  62  b in  iii. 

39 

has 

10 

at  122  b in 

vii. 

63 

has 

I 

16 

has 

2 

40 

has 

4: 

I at  362  a in  xix. 

64 

has 

4 

17 

has 

10 

41 

has 

I 

65 

has 

I 

at  281  b in  xvi. 

18 

has 

10 

42 

has 

4 

bits  at  ? in 

66 

has 

I 

at  281  b in  xvi. 

19 

has 

1 1 

43 

has 

8 

67 

has 

8 

20 

has 

4 

44 

has 

10 

at  1 98  b in 

XV.  [xv. 

68 

has 

I 

at  359  b in  xix. 

21 

has 

I 

45 

has 

10 

1-8,  10  at 

199  a in 

69 

has 

4 

at  ? in  xix.  ? 

22 

has 

21 

} at  60  b in 

iii. 

70 

has 

I 

23 

has 

30 

46 

has 

7 

at  74  b in  iv. 

71 

has 

I 

24 

has 

8: 

I,  3-8  at  200 bin  xv. 

47 

has 

10 

at  114  b in 

vi. 

72 

has 

I 

at  359  b in  xix. J 

25 

has 

I 

48 

has 

6 

at  1 1 5 a in 

vi. 

1024  Indexes  atid  other  Auxiliary  Matter 

6.  Whitney’s  English  Captions  to  his  Hymn-translations 

[These  captions  form  an  important  element  in  his  interpretation  of  this 
Veda.  — Upon  this  subject  I have  already  spoken  in  the  proper  place, 
above,  p.  xcv,  which  see.  I would  merely  repeat  the  statement  that 
these  captions  or  hymn-titles  have  been  formulated  with  much  care  and 
deliberation  by  the  author,  and  give  briefly  his  view  of  the  general  pur- 
port of  each  hymn.  The  absence  of  a positive  view  in  them  is  often  to 
be  taken  as  indicating  that  he  could  not  accept  the  view  of  his  predeces- 
sors. Such  titles  of  individual  hymns  as  are  not  from  Whitney’s  hand 
are  enclosed  in  ell-brackets ; but  the  headings  to  the  Grand  Divisions  and 
to  the  books  of  division  III.  and  to  the  paryayas  of  books  xv.  and  xvi., 
although  not  bracketed,  are  from  the  editor’s  hand.J 

[In  tabular  form,  they  give  a useful  conspectus  of  the  subject-matter  of 
this  Veda.  — While  this  fact  is  obvious,  it  is  perhaps  not  so  obvious  that 
the  giving  of  this  table  as  a part  of  the  Table  of  Contents  in  volume  VIL, 
beginning  on  p.  xv,  would  have  detracted  much  from  the  perspicuity  of 
that  table  as  a guide  to  this  work  as  a whole.  Moreover,  such  a table  as 
this  is  more  naturally  sought  near  the  end  of  the  work,  and  the  balance 
of  the  two  volumes  is  better  maintained  by  putting  these  pages  in 
volume  VIII. J 


First  Grand  Division.  — Books  I.-VII. 

Seven  books  of  short  hymns  (433)  of  miscellaneous  subjects 

1.  Book  the  first 

1 For  the  retention  of  sacred  learning 

2 Against  injury  and  disease  : with  a reed  ..... 

3 Against  obstruction  of  urine  : with  a reed  .... 

4 To  the  waters  : for  blessings  . ” . 

5 To  the  waters:  for  blessings  ....... 

6 To  the  waters:  for  blessings  ....... 

7 To  Agni : for  the  discovery  of  sorcerers  ..... 

8 To  Agni  and  other  gods  : for  the  discovery  of  sorcerers  . 

9 For  some  one’s  advancement  and  success  .... 

10  For  some  one’s  release  from  Varuna’s  wrath  .... 

11  For  successful  childbirth 

12  Against  various  ailments  (as  results  of  lightning  ?)  . 

13  Deterrent  homage  to  lightning  ....... 

14  Imprecation  of  spinsterhood  on  a woman  . .... 

15  With  an  oblation : for  confluence  of  wealth  .... 

16  Against  demons:  with  an  amulet  of  lead  ..... 

17  To  stop  the  vessels  of  the  body 

18  Against  unlucky  marks  ........ 

19  Against  enemies  

20  Against  enemies  and  their  weapons 


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18 

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20 


21 


6.  Whitney  s Captions  to  his  Hymn-translations 


1025 


21  Against  enemies  . 22 

22  Against  yellowness  (jaundice)  ..........  22 

23  Against  leprosy : with  a healing  herb  .........  23 

24  Against  leprosy  .............  24 

25  Against  fever  (takmdn)  ............  25 

26  For  protection  from  the  wrath  of  the  gods  ........  26 

27  Against  various  evils  ....  ........  27 

28  Against  sorcerers  and  witches 28 

29  For  a chief’s  success : with  an  amulet 29 

30  For  protection : to  all  the  gods 30 

31  To  the  divine  guardians  of  the  quarters  .........  31 

32  Cosmogonic  ..............  32 

33  To  the  waters  : for  blessings  ...........  33 

34  A love-spell : with  a sweet  herb  . ...  . . . . . . -34 

35  For  long  life  etc. : with  a gold  amulet  .........  35 


II.  Book  the  second 

1 Mystic 37 

2 To  Gandharvas  and  Apsarases  ....  .....  39 

3 For  relief  from  flux  : with  a certain  remedy  ........  40 

4 Against  various  evils  : with  a jatigidd  amulet  ........  42 

5 Praise  and  prayer  to  Indra 43 

6 Praise  and  prayer  to  Agni  45 

7 Against  curses  and  cursers : with  a plant  ........  47 

8 Against  the  disease  ksetriyd : with  a plant  . .......  48 

9 Against  possession  by  demons  : with  an  amulet  .......  50 

10  For  release  from  evils,  and  for  welfare  . . . . . . . . -5* 

It  To  counteract  witchcraft : with  an  amulet 53 

12  (_ Against  such  as  would  thwart  my  incantations J .......  53 

13  For  welfare  and  long  life  of  an  infant  .........  56 

14  Against  saddnvas  .............  57 

15  Against  fear 59 

16  For  protection  ..............  60 

17  For  various  gifts 61 

18  For  release  from  demons  and  foes  ..........  61 

19  Against  enemies : to  Agni  (fire) 62 

20  The  same  : to  Vayu  (wind)  ...........  63 

21  The  same:  to  Surya  (sun)  ...........  63 

22  The  same : to  the  moon  ............  63 

23  The  same : to  water  .............  63 

24  Against  kimtdins,  male  and  female  ..........  63 

25  Against  kdnvas:  with  a plant  ...........  64 

26  For  safety  and  increase  of  kine  ..........  66 

27  For  victory  in  disputation  : with  a plant  .........  67 

28  For  long  life  for  a certain  person  (child  ?)  ........  68 

29  For  some  one’s  long  life  and  other  blessings  70 

30  To  secure  a woman’s  love  ...........  72 

31  Against  worms  ..............  73 

32  Against  worms  ..............  74 

33  For  expulsion  of  from  all  parts  of  the  body  76 

34  Accompanying  the  sacrifice  of  an  animal -77 

35  To  expiate  errors  in  the  sacrifice  : to  Vi^vakarman  -79 

36  To  get  a husband  for  a woman  . .81 


1026 


Indexes  and  other  A tixiliary  Matter 


III.  Book  the  third 

1 Against  enemies  84 

2 Against  enemies  86 

3 For  the  restoration  of  a king  87 

4 To  establish  a king  . 89 

5 For  prosperity : with  a /«r«(f-amulet 91 

6 Against  enemies : with  a^vatthd  ..........  92 

7 Against  the  disease  ksetriyd  ...........  94 

8 For  authority  - 96 

9 Against  vlskandha  and  other  evils  ..........  98 

10  To  the  ekdstakd  (day  of  moon’s  last  quarter)  ........  99 

11  For  relief  from  disease,  and  for  long  life  .........  103 

12  Accompanying  the  building  of  a house  104 

13  To  the  waters  ..............  107 

14  A blessing  on  the  kine  ............  109 

15  For  success  in  trade  . . . . . . in 

16  Morning  invocation  to  various  gods,  especially  Bhaga  . . . . . -113 

17  For  successful  agriculture  . . . . . . . . . . .114 

18  Against  a rival  wife:  with  a plant  . . . . . . . . . -117 

19  To  help  friends  against  enemies  . . 119 

20  To  Agni  and  other  gods  : for  various  blessings  . . . . . . .121 

21  With  oblation  to  the  various  forms  of  fire  or  Agni  . . . . . . -123 

22  To  the  gods:  for  splendor  (z'aVrar)  ..........  126 

23  For  fecundity  127 

24  For  abundance  of  grain  . . . . . . . . . . . .129 

25  To  command  a woman’s  love  . 130 

26  Homage  to  the  gods  of  the  quarters  etc.  |_snake  charms  ?J 131 

27  The  same:  with  imprecation  on  enemies  133 

28  To  avert  the  ill  omen  of  a twinning  animal  ........  134 

29  With  the  offering  of  a white-footed  sheep  135 

30  For  concord  137 

31  For  welfare  and  long  life  . . . . • >39 

IV.  Book  the  fourth 

1 Mystic 142 

2 To  the  unknown  god  . . . . . . . . . . . .145 

3 Against  wild  beasts  and  thieves  . . . . . . . . . .148 

4 For  recovery  of  virility : with  a plant  149 

5 An  incantation  to  put  to  sleep  151 

6 Against  the  poison  of  a poisoned  arrow  . . • >52 

7 Against  poison  154 

8 Accompanying  the  consecration  of  a king  . . . . . . . ,156 

9 For  protection  etc. : with  a certain  ointment  . . . . . . . .158 

10  Against  evils : with  a pearl-shell  amulet  161 

11  In  praise  of  the  draft-ox  163 

12  To  heal  serious  wounds : with  an  herb  166 

13  For  healing  . . . . . . . . . . . . . . 16S 

14  With  the  sacrifice  of  a goat  . . . . 169 

15  For  abundant  rain  . . . . . . . . . . . . • >72 

16  The  power  of  the  gods  176 

17  Against  various  evils  : with  a plant 179 

18  Against  witchcraft : with  a plant  181 

19  Against  enemies : with  a plant  . . . . 182 

20  To  discover  sorcerers  : with  an  herb 184 


6.  Whitney  s Captions  to  his  Hymn-translations 


1027 


21  Praise  of  the  kine 186 

22  For  the  success  and  prosperity  of  a king  .........  1S8 

23  Praise  and  prayer  to  Agni  ...........  190 

24  Praise  and  prayer  to  Indra  ...........  191 

25  Praise  and  prayer  to  Vayu  and  Savitar 193 

26  Praise  and  prayer  to  heaven  and  earth  . . . . . . . . -194 

27  Praise  and  prayer  to  the  Maruts 196 

28  Praise  and  prayer  to  Bhava  and  ^arva  . . . . . . . . -197 

29  Praise  and  prayer  to  Mitra  and  Varuna  .........  198 

30  Self-laudation  of  Speech  (?) 200 

31  Praise  and  prayer  to  fury  (ntanyii)  . . . . . . . . . .201 

32  Praise  and  prayer  to  fury  (manyu)  ..........  203 

33  To  Agni:  for  release  from  evil  ..........  205 

34  Extolling  a certain  rice-mess  offering 206 

35  Extolling  a rice-mess  offering 208 

36  Against  demons  and  other  enemies  ..........  209 

37  Against  various  superhuman  foes : with  an  herb  . . . . . . .211 

38  For  luck  in  gambling  : byeid  of  an  Apsaras 214 

39  For  various  blessings  . . . .216 

40  Against  enemies  from  the  different  quarters  . . . . . . . .218 

V.  Book  the  fifth 

1 Mystic 220 

2 Mystic 223 

3 To  various  gods  : for  protection  and  blessings  224 

4 To  the  plant  •'  against /ajfwa'w  |_feverj  . .......  227 

5 To  a healing  plant,  Idksd 228 

6 ? LDisconnected  versesj  230 

7 Against  niggardliness  and  its  effects  .........  232 

8 Against  enemies  : to  Indra  and  other  gods  ........  233 

9 For  protection : to  various  gods  . . . . . . . . . -235 

10  For  defense  from  all  quarters  ...........  236 

11  LDialogue  between  J Varuna  and  Atharvan  ........  236 

1 2 AprI-hymn : to  various  divinities  ..........  239 

13  Against  snakes’  poison  ............  242 

14  Against  witchcraft : with  a plant  ..........  244 

15  For  exorcism  : to  a plant  ............  246 

16  Exorcism  ...............  247 

17  The  Brahman’s  wife  .............  247 

18  The  Brahman’s  cow  .............  250 

19  The  Brahman’s  cow  .............  252 

20  To  the  war-drum  .............  254 

21  To  the  war-drum  .............  257 

22  Against  fever  (takmdn)  ............  259 

23  Against  worms  261 

24  To  various  gods  as  overlords  ...........  263 

25  For  successful  conception  ...........  265 

26  Accompanying  a sacrifice  ............  267 

27  Apri-hymn : to  various  divinities  ..........  269 

28  With  an  amulet  of  threennetals  : for  safety  etc.  .......  272 

29  To  Agni : against  demons  ...........  274 

30  To  lengthen  out  some  one’s  life  ..........  276 

31  Against  witchcraft 278 


1028 


Indexes  and  other  A uxiliary  Matter 


VI.  Book  the  sixth 

1 Praise  to  Savitar  .............  281 

2 Praise  and  prayer  to  Indra  283 

3 To  various  divinities : for  protection  283 

4 To  various  divinities : for  protection  .........  284 

5 For  some  one’s  exaltation  ...........  285 

6 Against  enemies  .............  286 

7 For  blessings  ..............  286 

8 To  win  a woman’s  love  ............  287 

9 To  win  a woman’s  love  ............  287 

10  Greeting  to  divinities  etc.  of  the  three  spheres  . 288 

11  For  birth  of  sons  .............  288 

12  Against  the  poison  of  snakes  ...........  289 

13  To  the  instruments  and  ministers  of  death  ........  290 

14  Against  the  baldsa  .............  290 

15  For  superiority  ..............  291 

16  To  various  plants  (?)  ............  292 

17  Against  premature  birth  ............  293 

18  Against  jealousy 293 

19  For  ceremonial  purification  ...........  294 

20  Against  fever  (takmdti)  ............  295 

21  To  healing  plants  .............  295 

22  To  the  Maruts  ...............  296 

23  To  the  waters:  for  blessings  ...........  297 

24  To  the  waters : for  blessings  ...........  298 

25  For  relief  from  pains  (?)  in  neck  and  shoulders 298 

26  Against  evil  ..............  299 

27  Against  birds  of  ill  omen  ............  299 

28  Against  birds  of  ill  omen  etc.  ...........  300 

29  Against  birds  of  ill  omen  . . . . . . . . . . . .301 

30  To  the  (amt  plant : for  benefit  to  the  hair  ........  302 

31  At  rising  of  the  sun  (or  moon)  ..........  303 

32  Against  demons  .............  304 

33  Praise  to  Indra  ..............  305 

34  Praise  and  prayer  to  Agni  ...........  306 

35  Prayer  to  Agni  Vaigvanara  . 306 

36  In  praise  of  Agni  .............  307 

37  Against  curses  . 3°^ 

38  For  brilliance  ..............  3°9 

39  For  glory 3°9 

40  For  freedom  from  fear  310 

41  To  various  divinities  . . . . . . . . . . . •3'* 

42  To  remove  wrath  . . . . . . . . . . . . •3'* 

43  To  assuage  wrath  . . . . . . . . . . . . ■ 3*- 

44  For  cessation  of  a disease  . . . . . . . . . . • 3*- 

45  In  atonement  of  offenses 3'3 

46  Against  evil  dreams  3*4 

47  For  blessings : at  the  three  daily  libations  . . . . . . . •3*5 

48  To  the  deities  of  the  three  daily  libations  ........  316 

49  To  Agni  etc.  ..............  3*^ 

50  Against  petty  destroyers  of  grain , 3*7 

51  P'or  various  blessings  . . . . . .3*^ 

52  P'or  deliverance  from  unseen  pests  ..........  319 

53  P'or  protection : to  various  gods 3-® 


6.  \Vhit7icy  s Captions  to  his  Hymn-trayislations  1029 

54  To  secure  and  increase  some  one’s  superiority 321 

55  For  various  blessings  ............  322 

56  For  protection  from  serpents  ...........  323 

57  With  a certain  remedy  against  disease  . 323 

58  For  glory 324 

59  For  protection  to  cattle  . . . . . . . . . . . • 3-5 

60  For  winning  a spouse  ............  325 

61  Prayer  and  boasts  . . . . 3 26 

62  Vaifvanara  etc. ; for  purification  ..........  327 

63  For  some  one’s  release  from  perdition  (fiirrti)  .......  32S 

64  For  concord  329 

65  For  success  against  enemies 330 

66  For  success  against  enemies 330 

67  For  success  against  enemies  . . . . . . . . . . -33* 

68  To  accompany  the  act  of  shaving  ..........  332 

69  For  glory  etc.  ..............  332 

70  To  attach  a cow  to  her  calf 333 

71  Against  harm  from  improper  food 334 

72  For  virile  power 335 

73  To  assure  supremacy 335 

74  For  harmony  ..............  336 

75  To  eject  a rival 337 

76  P'or  a ksatriya's  security  from  death 338 

77  For  recovery  and  retention  of  what  is  lost 338 

78  For  matrimonial  happiness  ...........  339 

79  For  abundance  at  home 340 

80  The  heavenly  dog  and  the  kdlakdhjds  .........  340 

81  For  successful  pregnancy : with  an  amulet  ........  341 

82  To  obtain  a wife  .............  342 

83  To  remove  apacits  .............  342 

84  For  release  from  perdition  ...........  343 

85  For  relief  from  ydksma  ............  344 

86  For  supremacy  ..............  345 

87  To  establish  some  one  in  sovereignty  .........  345 

88  To  establish  a sovereign  ............  346 

89  To  win  affection  347 

90  For  safety  from  Rudra’s  arrow  ..........  347 

91  For  remedy  from  disease  348 

92  For  success  of  a horse  . 348 

93  For  protection  : to  many  gods 349 

94  For  harmony 350 

95  For  relief  from  disease  : with  ktisiha  350 

96  For  relief  from  sin  and  distress  ..........  351 

97  For  victory  ..............  351 

98  To  Indra ; for  victory  . 352 

99  For  safety:  to  Indra  ............  353 

too  Against  poison  .............  354 

101  For  virile  power  .............  354 

102  To  win  a woman  .............  355 

103  To  tie  up  enemies  .............  356 

104  Against  enemies  .............  356 

105  To  get  rid  of  cough  .............  357 

106  Against  fire  in  the  house 357 

107  For  protection : to  various  divinities  .........  358 


1030 


Indexes  and  other  Auxiliary  Matter 


108  For  wisdom  . 

109  For  healing:  vnt\\  pippali 

no  For  a child  born  at  an  unlucky  time 

111  For  relief  from  insanity  ...... 

1 12  For  expiation  of  overslaughing  .... 

1 13  For  release  from  seizure  .... 

1 14  Against  disability  in  sacrifice  ..... 

1 15  For  relief  from  sin  ....... 

1 16  For  relief  from  guilt  ...... 

117  For  relief  from  guilt  or  debt 

1 18  For  relief  from  guilt  ...... 

1 19  For  relief  from  guilt  or  obligation  .... 

120  To  reach  heaven  ....... 

121  For  release  from  evil  ...... 

122  With  an  offering  for  offspring  ..... 

123  For  the  success  of  an  offering  ..... 

124  Against  evil  influence  of  a sky-drop 

125  To  the  war-chariot : for  its  success  .... 

126  To  the  drum  : for  success  against  the  foe 

127  Against  various  diseases:  with  a wooden  amulet 

128  For  auspicious  time  : with  dung-smoke 

129  For  good-fortune  : with  a amulet 

130  To  win  a man’s  love  ...... 

131  To  win  a man’s  love  ...... 

132  To  compel  a man’s  love  ...... 

133  To  a girdle:  for  long  life  etc.  ..... 

134  To  crush  an  enemy  with  a thunderbolt 

135  To  crush  an  enemy  ....... 

136  To  fasten  and  increase  the  hair  .... 

137  To  fasten  and  increase  the  hair  .... 

138  To  make  a certain  man  impotent  .... 

139  To  compel  a woman’s  love  ..... 

140  With  the  first  two  upper  teeth  of  a child 

141  With  marking  of  cattle’s  ears  ..... 

142  For  increase  of  barley  ...... 

VII.  Book  the  seventh 

1 Mystic 

2 Of  Atharvan  ........ 

3 Mystic  ......... 

4 To  the  wind-god  with  his  steeds  .... 

5 Mystic  : on  the  offering  or  sacrifice  .... 

6 Praise  of  Aditi 

7 Praise  of  the  Adityas 

8 For  some  one’s  success 

9 Praise  and  prayer  to  Pushan 

10  To  Saras vati  ........ 

11  Against  injury  to  the  grain  by  lightning  . 

12  For  success  in  the  assembly 

13  Against  one’s  foes  ....... 

14  Prayer  and  praise  to  Savitar  ..... 

15  Prayer  to  Savitar 

16  Prayer  to  Savitar  (or  Brihaspati)  .... 

17  Prayer  to  Dhatar  for  blessings  .... 


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>9 

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35 

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37 

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6.  Whitney's  Captions  to  his  Hymn-translatioiis 


1031 


For  rain,  etc.  ...... 

For  progeny,  etc.  ..... 

Praise  and  prayer  to  Anumati  . 

In  praise  of  the  sun 

To  the  sun  (?)  . 

Against  ill  conditions  and  beings 
To  various  gods  ..... 

Praise  to  Vishnu  and  Varuna  . 

Praise  and  prayer  to  Vishnu 

Prayer  and  praise  to  Ida  .... 

Of  the  instruments  of  offering  . 

To  Agni  and  Vishnu  .... 

For  successful  anointing  .... 

To  Indra:  for  aid  ..... 

Homage  to  Soma  (?)  .... 

For  blessings  : to  various  gods 

To  Agni:  against  enemies 

Against  a rival  (woman)  .... 

Husband  and  wife  to  one  another 

The  wife  to  the  husband  .... 

To  win  and  fix  a man’s  love : with  a plant 
In  praise  of  Sarasvant  (?)  . 

Prayer  and  praise  to  Sarasvant 
To  the  heavenly  falcon  (the  sun) 

To  Soma  and  Rudra  .... 

Of  speech  (?)...... 

Extolling  Indra  and  Vishnu 

To  cure  jealousy  ..... 

To  Sinivalt  (goddess  of  the  new  moon)  . 

To  Kuhu  (goddess  of  the  new  moon) 

To  Raka  (goddess  of  the  full  moon) 

To  the  spouses  of  the  gods 

For  success  with  dice  .... 

For  protection  by  Brihaspati  and  Indra  . 

For  harmony  ...... 

For  some  one’s  health  and  long  life  . 

Extolling  verse  and  chant 

To  Indra  (?)...... 

Against  poison  of  snakes  and  insects 
Prayer  to  Sarasvati  etc.  .... 

Invitation  to  Indra  and  Varuna 
Against  cursers  ..... 

To  the  home  : on  returning  or  leaving 
For  success  of  penance  .... 

To  Agni : against  enemies 

To  Agni : for  aid 

Against  evil  influence  of  a black  bird 
To  the  plant  apdmarga : for  cleansing 
For  recovery  of  sacred  knowledge  (brahman) 
For  recovery  of  sense,  etc. 

Praise  and  prayer  to  Sarasvati  . 

Prayer  for  good  fortune  .... 

Against  an  enemy’s  sacrifice 

To  Agni : for  protection  .... 


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405 
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407 

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1032  Indexes  and  other  Auxiliary  Matter 

VII.  Book  the  seventh  : continued 

72  With  an  oblation  to  Indra  4^6 

73  With  a heated  offering  to  the  Ajvins  .........  437 

74  Against  a/flfrVj' .•  against  jealousy:  to  Agni 439 

75  Praise  and  prayer  to  the  kine  440 

76  Against  apacits  and  jdyditya : etc.  441 

77  To  the  Maruts  443 

78  To  Agni:  in  favor  of  some  one  ..........  444 

79  To  Amavasya  (night  dr  goddess  of  new  moon)  .......  444 

80  To  the  night  or  goddess  of  full  moon  {pdurnamdst)  445 

81  To  the  sun  and  moon  ............  446 

82  Praise  and  prayer  to  Agni  448 

83  For  release  from  Varuna’s  fetters  . 449 

84  To  Agni:  and  to  Indra  . 451 

85  Invocation  of  Tarkshya  ............  452 

86  Invocation  of  Indra 452 

87  Homage  to  Rudra  .............  452 

88  Against  poison  .............  453 

89  To  Agni  and  the  waters  ............  453 

90  To  destroy  some  one’s  virile  power  .........  454 

91  To  Indra  : for  aid  .............  455 

92  To  Indra:  for  aid  .............  456 

93  For  Indra’s  aid 456 

94  For  Indra’s  help  to  unanimity 456 

95  A spell  against  some  one  ............  457 

96  For  quiet  kidneys  (})  ............  457 

97  Accompanying  an  offering  ...........  458 

98  With  an  oblation  to  Indra  ...........  460 

99  When  bestrewing  the  vedi  ...........  460 

100  Against  bad  dreams 461 

101  As  to  food  enjoyed  in  a dream 461 

102  Accompanying  self-relief 461 

103  For  betterment  ..............  462 

104  Concerning  Atharvan’s  cow  ...........  462 

105  An  exhortation  to  holy  life  ...........  462 

106  Deprecation  for  offenses  ............  463 

107  To  relieve  a stinging  pain 463 

108  Against  enemies  : to  Agni 463 

109  [_For  success  with  the  dicej  ...........  464 

1 10  To  Indra  and  Agni : for  help  ...........  466 

111  To  a soma- vessel  .............  467 

112  For  release  from  guilt  and  distress  ..........  467 

1 13  Against  a (woman)  rival:  with  a plant  .........  467 

1 14  Against  enemies 468 

115  Against  ill  luck 468 

1 16  Against  intermittent  fever  ...........  469 

1 17  Invitation  to  Indra  47° 

1 18  When  arming  a warrior . 47° 


6.  Whitney's  Captions  to  his  Hymn-translations 


1033 


[Note  on  the  division  of  this  work  into  two  separately  bound  volumes.  — 
With  reference  to  this  subject,  the  reader  is  asked  to  consult  the  para- 
graphs entitled  “ External  form  of  this  work,”  volume  VII.,  pages  xxiv- 
XXV.  In  order  to  arrange  the  following  matter  so  that  Division  II.  should 
face  Division  III.  (pages  1034-5),  it  was  necessary  to  leave  this  page 
blank.  The  blank  may  be  utilized  in  part  to  show  clearly  that  the  break 
between  volume  VII.  and  volume  VIII.  corresponds  with  the  break  in 
the  text  between  the  first  grand  division  on  the  one  hand,  and  the  second 
and  third  grand  divisions  on  the  other.  In  using  this  work,  it  will  be 
convenient,  as  it  is  also  easy,  to  remember  that 


Volume  VII.  ends  with  book  vii.,  page  470, 


and  that 


Volume  VIII.  begins  with  book  viii.,  page  471. J 


1034 


Indexes  and  other  A uxiliary  Matter 

Second  Grand  Division.  — Books  VIII. -XII. 

Five  books  of  long  hymns  (45)  of  miscellaneous  subjects 

VIII.  Book  the  eighth 

1 For  some  one’s  continued  life 

2 To  prolong  some  one’s  life  476 

3 To  Agni : against  sorcerers  and  demons 481 

4 Against  sorcerers  and  demons : to  Indra  and  Soma 486 

5 Against  withcraft  etc. : with  an  amulet 490 

6 To  guard  a pregnant  woman  from  demons 493 

7 To  the  plants  : for  some  one’s  restoration  to  health 498 

8 To  conquer  enemies  .............  502 

9 Mystic : extolling  the  viraj  ...........  507 

10  Extolling  the  (first /arya^a-hymn,  with  6 /aryayaj)  . . . . • S*i 

IX.  Book  the  ninth 

1 To  the  honey- whip  etc.  . . . . J17 

2 To  Kama:  for  various  blessings  . 321 

3 To  accompany  the  releasing  of  a house 525 

4 Accompanying  the  gift  of  a bull 529 

5 With  the  offering  of  a goat  and  five  rice-dishes . 533 

6 Exalting  the  entertainment  of  guests  (second  /ary^a-hymn,  with  6 paryiyas)  . 539 

7 Extolling  the  ox  (third  parydya-\vjmn,  with  i parydya) 547 

8 Against  various  diseases 349 

9 Mystic 352 

10  Mystic 336 

X.  Book  the  tenth 

1 Against  witchcraft  and  its  practisers 362 

2 The  wonderful  structure  of  man  ..........  367 

3 With  an  amulet  of  varand  372 

4 Against  snakes  and  their  poison  ..........  373 

5 Preparation  and  use  of  water-thunderbolts  (largely  prose)  .....  379 

6 With  an  amulet  . 383 

7 Mystic : on  the  skambhd  or  frame  of  creation 389 

8 Mystic 393 

9 With  the  offering  of  a cow  and  a hundred  rice-dishes  602 

10  Extolling  the  cow  {vafd)  ............  605 

XI.  Book  the  eleventh 

1 Accompanying  a rice-dish  offering  ..........  612 

2 To  Rudra,  especially  as  Bhava  and  ^arva  ........  620 

3 Extolling  the  rice-dish  {odatid)  (fourth  parydya-hymn,  with  3 parydyai)  . . . 625 

4 Extolling  the  breath  (prdnd)  632 

5 Extolling  the  Vedic  student  (brahmacdriii) 636 

6 To  many  different  gods  : for  relief  ..........  640 

7 Extolling  the  remnant  (ucchista)  of  the  offering  .......  643 

8 Mystic  ; especially  on  the  constitution  of  man 647 

9 To  conquer  enemies : to  Arbudi  651 

10  To  conquer  enemies : to  Trishandhi 655 

XII.  Book  the  twelfth 

1 To  the  earth  660 

2 The  flesh-eating  and  the  householder’s  fires  . . . . . . . .672 

3 Cremation  as  a sacrifice  682 

4 The  cow  (vafd ) as  belonging  exclusively  to  the  Brahmans 693 

3  The  Brahman’s  cow  (fifth  parydya-hymn,  with  7 parydyas)  .....  701 


6.  IVhitney  s Captions  to  his  Hymn-translations  1035 
Third  Grand  Division,  — Books  XIII. -XVIII. 

Six  books  of  long  hymns  (15),  the  books  showing  unity  of  subject 

Book  XIII.  — Hymns  to  the  Ruddy  Sun  or  Rohita.  Seer : Brahman 

1 To  Rohita  (the  sun,  as  ruddy  one)  ..........  709 

2 To  the  sun  ..............  719 

3 To  the  sun  (with  imprecation  on  the  evil-doer)  .......  727 

4 Extolling  the  sun  (/ar^nja-hymn,  with  6 parydyas)  ......  732 

Book  XIV. — Wedding  Verses.  Seer:  Savitri  Surya 

1 Marriage  ceremonies 740 

2 Marriage  ceremonies  (continued) 753 

Book  XV.  — The  Vratya.  Seer  : — 

1 Paryaya  the  first  or  xv.  i.  i . . . . . . . . . -773 

Paryaya  the  second  or  xv.  i.  2 . -774 

Paryaya  the  third  or  xv.  i.  3 776 

Paryaya  the  fourth  or  xv.  1.4.  . . . . . . . . . 777 

Parj'aya  the  fifth  or  xv.  1.5.  . . . . . . . . . 778 

Paryaya  the  sLxth  or  xv.  1.6.  . . . . . . . . . 780 

Paryaya  the  seventh  or  xv.  i.  7 . . . . . . . . . .781 

2 Paryaya  the  eighth  or  xv.  2.  1 . . . . . . . . . . 782 

Paryaya  the  ninth  or  xv.  2.  2 . . . . . . . . . . 783 

Paryaya  the  tenth  or  xv.  2.  3 . . . . . . . . . . 783 

Paryaya  the  eleventh  or  xv.  2.  4 . . . . . . . . . . 784 

Paryaya  the  twelfth  or  xv.  2.  5 . . . . . . . . . . 785 

Paryaya  the  thirteenth  or  xv.  2.  6 . . . . . . . . . . 786 

Paryaya  the  fourteenth  or  xv.  2.  7 . . . . . . . . . . 788 

Paryaya  the  fifteenth  or  xv.  2.  8 . . . . . . . .,  . . 789 

Paryaya  the  sixteenth  or  xv.  2.  9 . . . . . . . . . . 790 

Paryaya  the  seventeenth  or  xv.  2.  10  .........  791 

Paryaya  the  eighteenth  or  xv.  2.  ii  . . . . . . . . . 791 

Book  XVI.  — Paritta.  Seer : Prajapati  [?] 

1 Paryaya  the  first  or  xvi.  i.  i . . . . . . . . . . 794 

Paryaya  the  second  or  xvi.  1.2.  . . . . . . . . . 795 

Paryaya  the  third  or  xvi.  1.3.  . . . . . . . . . 796 

Paryaya  the  fourth  or  xvi.  1.4.  . . . . . . . . . 797 

2 Paryaya  the  fifth  or  xvi.  2.  i . . . . . . . . . . 798 

Paryaya  the  sixth  or  xvi.  2.  2 . . . . . . . . . . 798 

Paryaya  the  seventh  or  xvi.  2.  3 . . . . . . . . . . 800 

Paryaya  the  eighth  or  xvi.  2.  4 . . . . . . . . . . 801 

Paryaya  the  ninth  or  xvi.  2.  5 . . . . . . . . . . 803 

Book  XVII.  — Prayer  to  the  Sun  as  Indra  and  Vishnu.  Seer : Brahman 

I Prayer  and  praise  to  Indra  and  the  Sun  .........  809 

Book  XVIII.  — Funeral  Verses.  Seer : Atharvan 

1 l_Funeral  verses J . . . . . . . . . . . . .815 

2 l_Funeral  verses  J .............  830 

3 [_  Funeral  verses  J .............  846 

4 |_Funeral  versesj  869 


1036  Indexes  and  other  Auxiliary  Matter 

Supplement.  — Book  XIX. 

After-gleanings  (72  hymns),  chiefly  from  the  traditional  sources  of  division  I. 


vinit 


Book  XIX.  — Supplementary  Hymns 

1 With  an  oblation  for  confluence 

2 Praise  and  prayer  to  the  waters 

3 Praise  to  Agni  .... 

4 To  various  divinities 

5 Praise  and  prayer  to  Indra 

6 Purusha  and  his  sacrifice  . 

7 To  the  lunar  asterisms  : for  blessings 

8 For  well-being  : to  the  asterisms  etc. 

9 For  appeasement  and  weal : to  various  d 

10  For  well-being  . 

11  For  well-being  . 

12  For  success  and  long  life  . 

13  For  success  in  war  : |_Apratiratha  hymn_ 

14  For  safety  . .... 

15  For  safety  and  success 

16  For  safety  and  protection  . 

17  For  protection  : to  various  gods 

18  For  protection:  to  various  gods 

19  For  protection  by  various  gods 

20  For  protection  by  various  gods 

21  The  meters  .... 

22  Homage  to  parts  of  the  Atharva-Veda 

23  Homage  to  parts  of  the  Atharva-Veda 

24  For  prosperity:  with  a certain  garment 

25  To  a hor.se  ..... 

26  For  long  life  etc.  : with  something  golden 

27  For  protection  etc.:  with  a triple  amulet 

28  For  various  blessings  : with  an  amulet  of 

29  Continuation  of  the  foregoing  . 

30  For  protection  etc.  : with  an  amulet  of  darbhd 

31  For  various  blessings:  with  an  amulet  of  tidutnbdra 

32  For  long  life  etc. : with  an  amulet  of  darbhd 

33  For  various  blessings  : with  an  amulet  of  darbhd 

34  With  a ya«^'vVfa-amulet : for  protection  etc. 

35  The  same  ....... 

36  With  a fafdvdra-amnlet : for  protection  etc. 

37  With  an  amulet:  for  various  blessings 

38  With  giiggulu  : against  disease 

39  With  kustha  : against  diseases 

40  To  various  divinities  : for  various  blessings 

41  For  some  one’s  welfare  .... 

42  Extolling  the  brdhman  etc. 

43  To  various  gods  : for  attaining  heaven 

44  With  an  ointment  : against  diseases  etc.  . 

45  With  an  ointment  etc. : for  various  objects 

46  With  and  to  an  amulet  called  dstrta  ‘ unsubdued 

47  Tonight:  for  protection 

48 

49 


darbhd 


To  night:  for  protection  . 
Praise  and  prayer  to  night 


898 

899 

900 

901 

902 
902 
906 
909 
912 
9>S 

917 

918 
918 
921 
921 

923 

924 
92  s 

926 

927 

928 

929 

931 

934 

936 

936 

938 

941 

942 

943 

944 
947 

949 

950 

953 

955 

956 

957 
959 
961 

963 

963 

965 

966 
969 
972 
974 

977 

978 


so 

S> 

52 

S3 

S4 

SS 

S6 

S7 

ss 

S9 

60 

61 

63 

63 

64 

6S 

66 

67 

68 

69 

70 

71 

72 


6.  IVhitncy  s Captions  to  his  Ilymn-translations  1037 

To  night : for  protection  ............  983 

Accompanying  acceptance  985 

Of  and  to  desire  (kdma) 985 

Praise  of  time  (kdla)  ............  987 

Praise  of  time 989 

To  Agni  991 

To  sleep  (or  dream)  ............  993 

Against  evil-dreaming  ............  996 

P'or  various  blessings  ............  998 

For  successful  sacrifice  ............  1000 

P'or  physical  abilities  ............  1001 

For  length  of  life  etc 1002 

For  popularity  . 1003 

To  Bnhaspati:  for  sundry  blessings 1003 

To  Agni:  with  fuel 1003 

Praise  of  the  sun  .............  1005 

To  Agni : for  aid  .............  1005 

For  long  life  and  prosperity  ...........  1005 

With  ceremonial  performance  ...........  1006 

To  the  waters:  for  long  life 1007 

For  long  life 1008 

For  various  blessings  ............  1008 

For  the  favor  of  the  gods 1009 


1038  Indexes  and  other  Auxiliary  Matter 

7.  The  Names  of  the  Seers  of  the  Hymns,  as  given  by  the 

Anukramani 

LWhitney’s  exploitation  of  the  Major  Anukramani.  — In  his  Excerpts 
from  the  Anukramani,  Whitney  has  given  most  of  the  material  of  value 
to  be  found  in  that  treatise,  but  of  course  without  attempting  to  settle 
all  doubtful  points  in  such  a way  as  might  properly  be  expected  of  a 
critical  editor  of  its  text.  One  of  the  uses  of  the  foil-owing  Index  will  be 
to  make  the  deficiencies  of  this  part  of  his  work  more  readily  apparent. 
The  Excerpts  and  Index  together  will  make  the  task  of  producing  a 
critical  edition  relatively  easy.J 

LDoubtful  points.  — In  some  cases,  this  Index  does  not  tally  perfectly 
with  the  Excerpts.  Thus  vi.  46  and  47,  as  well  as  45,  seem  to  be  ascribed 
to  “ Aiigiras  Pracetas,  with  Yama  ” : cf.  the  Excerpts.  Again,  mantroktarsi 
of  the  Excerpt  for  vi.  48  may  perhaps  mean  “ Agni  and  Rbhu  and  Indra  ” ; 
but  I have  not  entered  those  names  for  this  hymn  in  the  Index.  Whitney 
seems  to  have  had  a doubt  as  to  vii.  27-29,  whether  they  should  not  be 
ascribed  rather  to  Bhrgvahgiras  than  to  Medhatithi ; and  as  to  vii.  31, 
whether  it  should  not  be  ascribed  rather  to  Brahman  than  to  Bhrgv- 
angiras ; and  as  to  vii.  33.  What  the  Anukr.  means  to  say  about  vi.  63 
is  not  wholly  clear.J 

[Entire  books  of  division  III.  ascribed  each  to  a single  seer. — It  will  be 
noticed  that  four  entire  books  (all  belonging  to  the  third  grand  division  : 
see  p.  1035)  are  ascribed  by  the  Major  Anukramani  each  to  a single  seer  : 
books  xiii.  and  xvii.,  each  addressed  to  the  Sun,  are  ascribed  to  Brahman 
as  seer  ; the  wedding  verses,  book  xiv.,  most  appropriately  to  Savitri 
Surya  ; and  the  funeral  verses,  book  xviii.,  to  Atharvan  (the  Old  Anukr. 
most  appropriately  calls  them  the  Yama-hymns  : p.  814).  Further,  so  far 
as  quasi-authorship  goes,  the  Vratya  book,  xv.,  is  treated  as  a unit  in  that 
no  seer  is  named  for  the  whole  nor  for  any  part  of  it.  As  for  book  xvi., 
which  puzzles  us  in  more  ways  than  one,  there  is  good  reason  to  think 
that  tradition  ascribes  it  to  Prajapati  (see  p.  792,  ^ 4) ; on  the  other 
hand,  this  is  not  wholly  certain  (p.  792,  ^ 5),  and  the  Excerpts  actually 
assign  3-4  to  Brahman  and  5-7  to  Yama,  and  leave  2 and  8 and  9 with- 
out express  assignment,  unless  indeed  we  are  to  assume  that  the  state- 
ments for  I and  for  7 hold  good  respectively  for  2 and  for  8 and  9.J 

[Value  of  these  ascriptions  of  quasi-authorship.  — The  facts  just  cited 
would  appear  to  be  of  some  moment  as  differentiating  the  third  grand 
division  from  the  other  two  ; but  otherwise  and  in  general,  how  much 
value,  if  any,  is  to  be  attached  to  these  ascriptions  is  matter  for  special 
study.  It  would  be  interesting  to  compare  the  ascriptions  of  the  AV. 
Anukr.  with  those  of  the  RV.  Anukr.  and  to  see  how  far  the  two  treatises 


7-  The  Names  of  the  Seers  of  the  Hymns  1039 

agree  as  to  hymns  or  verses  common  to  both  sarhhitas.  The  Purusa-hymn 
(xix.  6 = RV.  X.  90)  is  ascribed  by  both  treatises  alike  to  Narayana ; and 
the  Apratiratha-hymn  (xix.  I3  = RV.  x.  103)  similarly  to  Apratiratha.  In 
this  connection,  cf.  Dr.  Ryder’s  pertinent  observation  at  p.  739,  ^ 7.J 

LProminence  of  Atharvan  and  Brahman  as  seers.  — The  most  prominent 
names  among  the  “seers”  are  Atharvan  and  Brahman.  To  the  former 
are  ascribed  175  hymns  or  parts  of  hymns  ; and  to  the  latter,  100.  Then 
comes  Atharvaiigiras  with  17,  and  Ahgiras  with  16.  The  preponderance 
of  ascriptions  to  Atharvan  and  Brahman  may  have  something  to  do  with 
the  designation  of  the  text  as  “ Atharva-Veda  ” and  “ Brahma-Veda  ” 
(brahman  suggests  both  Brahman  = ‘ God  Brahm  ’ and  brahnan  = ‘ incan- 
tation ’ : cf.  p.  931,  top).  It  is  perhaps  matter  for  surprise  that  more 
hymns  are  not  ascribed  to  the  “dreadful  Ahgirases  ” (RV.  x.  108.  10 : 
cf.  X.  14.  3a).J 

[Question  of  contrast  between  hymns  of  Atharvan  and  hymns  of  Angiras. 
— Bloomfield,  discussing  at  SBE.  xlii.,  p.  xviii,  the  name  Atharvaiigiras 
as  name  of  this  Veda,  opines  that  atharvan  refers  to  the  auspicious  prac- 
tices and  angiras  to  the  practices  of  hostile  sorcery  (ydtii,  abhiedrd)  of  this 
Veda.  Similarly  Victor  Henry,  in  his  La  magie  dans  ITnde,  p.  22.  This 
opinion  is  not  in  the  least  degree  supported  by  the  general  character  of 
the  hymns  ascribed  respectively  to  Atharvan  and  to  Angiras.  Of  those 
ascribed  to  Atharvan,  nearly  all  are  indeed  intended  for  use  in  working 
good,  and  the  infrequent  exceptions  (like  iii.  18  ; vii.  35  and  70;  vi.  138, 
a charm  to  make  a man  impotent)  do  not  count  for  much.  Of  those 
ascribed  to  Angiras,  on  the  other  hand,  hardly  more  than  one  (vii.  90  : 
this  also  is  for  destroying  a man’s  virility)  may  be  said  to  be  for  use  in 
working  evil.  It  is  licit,  however,  to  adjudge  the  facts  last  rehearsed  as 
making  rather  against  the  critical  value  of  the  Anukramani’s  ascriptions 
than  against  the  acceptability  of  the  opinion  of  Bloomfield  and  Henry.J 

[Consistency  in  the  ascriptions.  — Consistency  does  nevertheless  charac- 
terize these  ascriptions  to  a certain  degree.  Thus  the  frequency  with 
which  each  of  the  hymns  of  a related  pair  or  of  a larger  group  (e.g.  the 
Mrgara  hymns)  is  ascribed  to  the  same  seer  is  significant.  Significant 
also  are  such  facts  as  follow.  Of  the  seven  hymns  ascribed  to  Garutman, 
every  one  is  an  incantation  to  be  used  against  poison  : v.  13  and  vi.  12 
and  x.  4,  in  particular,  against  snake-poison.  Each  of  the  three  hymns 
ascribed  to  Kanva  is  an  incantation  against  worms.  Each  of  Jamadagni’s 
three  has  for  its  purpose  to  win  a woman’s  love.  Of  those  ascribed  to 
Yama  or  to  Yama  with  Angiras  (disregarding  xvi.  8 and  9,  they  number 
13),  all  but  one  refer  either  to  “Death”  or  to  “his  brother  Sleep”  (cf. 
p.  994,  ^ 4).  Thus  ten,  as  appears  from  the  duhsvapna  etc.  of  the 
Excerpts,  refer  to  evil  dreams  ; and  one  (vii.  64)  to  the  omen  of  a “ black 


1040 


Indexes  and  other  A uxiliary  Matter 


bird”  as  Yama’s  “messenger  of  death”  ; and  one  (xii.  3)  to  cremation  of 
the  dead.  Verse  13  of  this  last  also  makes  reference  to  the  black  bird, 
and  so  does  xix.  57.  Of  the  four  ascribed  to  Badarayani,*  two  (iv.  38; 
vii.  109)  are  for  success  in  gambling. J 

* |_Weber  suspected  that  the  author  of  the  Anukr.  may  have  been  a Vedantist,  and  that  it 
■was  thus  not  unnatural  that  the  name  of  Badarayani  should  appear  among  his  ascriptions 
(see  above,  p.  218,  top).  Weber  derived  his  suspicion  from  a remark  by  the  author  of  the 
Anukr.  on  the  last  verse  of  book  iv.,  Brahmdnam  sarvatra  Jdtaveddbhimukhyendstdut.  If 
the  author  bases  his  remark  upon  the  letter  of  our  text  (which  has  brahma,  neuter),  let  us  hope 
that  his  philosophical  acumen  was  more  penetrant  than  his  philological.J 

[Palpably  fabricated  ascriptions.  — Not  a few  of  the  ascriptions  are 
palpably  fabricated  from  a word  in  the  text.  Of  this  kind  are  Up-heater 
and  Forth-heater  (Ucchocana  and  Pragocana)  as  seers  of  vi.  103  and  104, 
and  Deliverance  and  Release  (Unmocana  and  Pramocana)  as  seers  of 
vi.  105  and  106.  Strangely  enough,  none  of  these  four  words  (or 
“names”)  occurs  in  any  of  these  four  hymns,  but  rather  (the  first  two) 
in  vii.  95  and  (the  second  two)  in  v.  30,  which  latter  furthermore  is  also 
ascribed  to  Unmocana.J 

[Alphabetical  index  of  seer-names  and  of  passages  ascribed  to  them.  — 
This  Index  was  made  by  Whitney,  but  was  carefully  revised  by  Dr. 
Ryder  and  again  by  me.J 


Agastya  vi.  133 

Anginas  ii.  3;  35.  iv.  39.  i-g.  v.  12. 
vi.  83-84.  vii.  50-51  ; 77;  90.  xix. 
22 ; 34-35.  See  also  Atharvangiras 
and  Pratyangirasa  and  Bhrgvangiras 
Angiras  Pracetas,  with  Yama,  vi.  45-47 
Atharvan  i.  1-3  ; 9-1 1 ; 15  ; 20-21  ; 23  ; 
27  ; 30 ; 34-35-  ii-  4 ; 7 ; 13  ; O-23  ; 
29;  34.  iii.  1-5  ; 8 ; 10;  15-16  ; 18; 
26-27  ; 30.  iv.  3-4  ; 10  ; 15  ; 22  (?  or 
Vasistha  ?)  ; 30  ; 34.  v.  5-6  ; 7-8  (?)  ; 
11;  24  ; 28.  vi.  1-7  ; 13  ; 17-18  ; 
32.  3 ; 36-40  ; 50  ; 58-62  ; 64-69  ; 73- 
74;  78-80;  85-90;  92;  97-99;  109- 
113;  124-126;  138-140.  vii.  1-7; 
13-14  ; 18  ; 34-38';  45-  2 i 46-49  ; 52  ; 
56;  61;  70-73;  76;  78-81;  85-87; 
91-92  ; 94  ; 97-99  ; 105-106.  viii.  7 ; 
9.  ix.  1-2.  X.  3 ; 7 ; 9.  xi.  2-3  ; 

7.  xii.  1.  xviii.  1-4  (the  whole  book), 

xix.  14-20;  23-24;  26;  37-38.  See 
also  Brhaddiva  Atharvan  ; also  Sindhu- 
dvlpa  Atharvakrti 
Atharvan  Vltahavya  vi.  136-137 


Atharvangiras  iv.  8.  vi.  72;  94;  101  ; 
128-132.  vii.  74  ; 115-118.  xix.  3- 
4 ; 5 (?)■  Cf.  Angiras 
Atharvacarya  viii.  10.  Cf.  xii.  5 (Ka- 
9yapa) 

Apratiratha  xix.  13 

Atharvana  ; cf.  Bhrgu  Atharvana 

Ucchocana  vi.  103 

Uddalaka  iii.  29.  vi.  15 

Unmocana  v.  30.  vi.  105 

Uparibabhrava  vi.  30-31.  vii.  8-9;  75 

Rbhu  iv.  12 

Kapifijala  ii.  27.  vii.  95-96 
Kabandha  vi.  75-77 
Ka9yapa  x.  10.  xii.  4-5 
Ka9yapa  Marica  vii.  62-63 
Kankayana  vi.  70.  xi.  9 
Kanva  ii.  31-32.  v.  23 
Kutsa  X.  8 

Kaurupathi  vii.  58.  xi.  8 

Kau9ika  vi.  35  ; 1 17-121.  x.  5.  25-35 

Garutman  (so  ! not -mant)  iv.  6-7.  v.  13. 

vi.  12  ; 100.  vii.  88.  x.  4 
Gargya  vi.  49.  xix.  7-8 


7-  The  Names  of  the  Seers  of  the  Hymns 


1041 


Gopatha  xix.  2^  ; 47-48  ; 50 
Gopatha,  with  Bharadvaja,  xix.  49  (?) 
Catana  i.  7-8;  16;  28.  ii.  14;  18;  25. 

iv.  36.  V.  29.  vi.  32.  1-2  ; 34.  viii. 
3-4 

Jagadbljampurusa  iii.  6 
Jamadagni  vi.  8-9  ; 102 
Jatikayana  vi.  33  ; 1 16 
Tvastr  vi.  81 
Dravinodas  i.  18 
Druhvana  (?)  vi.  63 
Narayana  x.  2.  xix.  6 
Pativedana  ii.  36 

Prajapati  ii.  30.  iv.  35.  vi.  ii.  vii. 
102.  xvi.  I (but  see  p.  792,  H 4)  ; 2 
(?).  xix.  46 

Pratyangirasa  x.  i.  Cf.  Angiras 
Pramocana  vi.  106 
Pra^ocana  vi.  104 
Praskanva  vii.  39-44  ; 45.  i 
Babhrupingala  vi.  14 
Badarayani  iv.  37-38.  vii.  59  ; 109 
Brhacchukra  vi.  53.  Cf.  Qukra 
Brhaddiva  Atharvan  v.  1-3.  Cf.  Athar- 
van 

Brhaspati  x.  6 

Brahman  i.  17  ; 19;  22  ; 24  ; 26  ; 31-32. 
ii.  15-17  ; 24  ; 33.  iii.  12  ; 14  ; 23  ; 
28  ; 31.  iv.  5 ; 16  ; 21  ; 33  ; 39.  9.10. 

v.  9-10  ; 20-21  ; 25-27.  vi.  26  ; 41  ; 
54-55  ; 71  ; 114-115-  vii.  19-22  ; 24; 
32 ; 33  (?) ; 53  ; 54-  I ; 6o  ; 66-67 ; 103- 
104;  III.  viii.  1-2.  ix.  4 ; 6-7;  9- 
10.  X.  5.  37-41.  xi.  I ; 5.  xiii.  1-4 
(the  whole  book).  xvi.  3-4.  xvii.  i 
(the  whole  book).  xix.  i ; 9-12  ; 21  ; 
28-30  ; 36  ; 40-43  ; 51-52  ; 58-71 

Brahman,  with  Bhrgvangpras,  iii.  1 1 
Brahmaskanda  iv.  31-32 
Bhaga  vi.  82 
Bharadvaja  ii.  12 

Bharadvaja,  with  Gopatha,  xix.  49  (?) 
Bhagali  vi.  52 
Bhargava  vii.  113-114 
Bhargava  Vaidarbhi  xi.  4 
Bhrgu  iii.  13  ; 24-25.  iv.  9 ; 14.  vi. 
27-29;  122-123.  vii.  15-17;  54-2; 


55;  84;  107-108;  no.  ix.  5.  xii. 
2.  xix.  32-33  ; 44-45  ; 53-55 
Bhrgu  Atharvana  ii.  5 
Bhrgvangiras  i.  12-14  ; 25.  ii.  8-10.  iii. 
7.  iv.  II.  V.  4 ; 22.  vi.  20  ; 42- 
43;  91  ; 95-96;  127.  vii.  30-31  ; 93. 
viii.  8.  ix.  3;  8.  xi.  10.  xix.  27; 
39.  Cf.  Angiras ; and  see  introduction 
to  this  Index 

Bhrgvangiras  Brahman  xix.  72 
Bhrgv'angiras,  with  Brahman,  iii.  ii 
Mayobhu  v.  17-19 
Matrnaman  ii.  2.  iv.  20.  viii.  6 
Marica  : cf.  Kaqyapa  Marica.  See  p.  579, 
1I5 

Mrgara  iv.  23-29 

Medhatithi  vii.  25-29  (but  see  introduction 
to  this  Index) 

Yama  vii.  23;  64;  loo-ioi.  xii.  3. 

xvi.  5-7  ; 8-9  (?).  xix.  56-57 
Yama,  with  Angiras  Pracetas,  vi.  45-47 
Varuna  vii.  1 1 2 

Vasistha  i.  29.  iii.  19-22.  iv.  22  (?  or 
Atharvan  ?) 

Vamadeva  iii.  9.  vii.  57 
Yigvamitra  iii.  17.  v.  15-16.  vi.  44; 
141-142 

Vihavya  x.  5.  42-50 
VTtahavya : cf.  Atharvan 
Vena  ii.  i.  iv.  1-2 

Qamtati  i.  33.  iv.  13.  vi.  10  ; 19  ; 21- 

24 ; 51 ; 56-57 ; 93  ; io7-  vU.  68-69. 

xi.  6 

Qambhu  ii.  28 

(Jukra  ii.  ii.  iv.  17-19;  40.  v.  14; 

31.  vi.  1 34-1 35.  vii.  65.  viii.  5. 

Cf.  Brhacchukra 
^unah^epa  vi.  25.  vii.  83 
Qaunakaii.  6.  vi.  16;  108.  vii.  10-12; 
82 

Savitr  ii.  26.  xix.  31 
Savitrl  Surya  xiv.  1-2  (the  whole  book). 
See  p.  739,  IF  5 

SindhudvTpa  i.  4-5.  vii.  89.  x.  5.  1-24. 
xix.  2 

Sindhudvipa  Atharvakrti  i.  6.  Cf.  Athar- 
van 


1042 


Indexes  ajid  other  Auxiliary  Matter 


8.  Brief  Index  of  Names  and  Things  and  Words  and  Places 


[An  elaborate  index  uncalled  for  here.  — The  existence  of  Whitney’s 
complete  and  accurate  Index  Vcrboriim  to  the  AV.  makes  needless  a full 
index  of  Sanskrit  words  for  this  work.  Again,  since  the  whole  text  is 
treated,  each  place  or  passage  in  its  natural  order,  an  index  of  places  is 
also  unnecessary.  Moreover,  an  excellent  English  index  of  names  and 
things  is  furnished  by  Griffith  in  his  Translation.  The  following  index, 
therefore,  may  legitimately  be  kept  within  very  narrow  limits.  Its  purpose 
is  merely  to  aid  in  finding  a few  matters  which  are  not  to  be  found  by  the 
help  of  Whitney  or  Griffith.  On  the  other  hand,  it  is  obvious  that  it  would 
be  possible  and  most  useful  to  make  for  this  work  an  exceedingly  detailed 
index,  giving,  for  example,  under  the  heading  Surd  and  sonant  interchanged, 
every  case  of  that  kind  to  be  found  by  careful  comparison  of  the  Atharvan 
text  with  the  variants  reported  in  this  work.  Such  an  index  would  be 
practically  a collection  of  brief  essays  upon  the  subjects  named  in  its 
headings,  and  would  involve  (see  p.  xxxvii,  ^ 2)  a variety  of  special  inves- 
tigations which  are  too  large  to  be  undertaken  here  and  must  be  left  for 
another  occasion.  I hope  that  the  student  of  this  work  will  find  the 
arrangement  of  the  matter  of  the  General  Introduction  so  clear,  and  the 
analytical  table  of  contents  so  thorough  and  perspicuous,  that  the  absence 
of  a detailed  index  to  the  matter  of  the  Introduction  will  not  be  felt.J 
LArabic  numerals  by  themselves  refer  to  the  pages  of  the  main  body  of 
this  work,  the  “ Translation  and  Notes  ” ; Roman  numerals  by  themselves 
refer  to  the  pages  of  volume  VII.  which  precede  the  “Translation  and 
Notes.”  Numerals  in  groups  refer  to  book  and  hymn  and  verse,  or  rather 
to  the  notes  thereon.J 


[_Abbreviations  explained,  xcix 
Accent  heeded  by  the  commentator,  xix. 
13.  9 

Antigone,  cited,  i.  14.  i 
Antiphonal  responses,  ii.  5,  introduction 
Asterisms,  regents  of,  xiv.  i . 13;  in  gen- 
eral, xix.  7 and  8 
Athenaeum  Press,  xl 
Auditory  errors,  xcii 

Barth,  on  Griffith’s  translations,  xcv,  note 
Btxds  story  of  Herodotus,  xviii.  4.  77 
Benares,  cremation  at,  xviii.  4.  1 2 
Black  sesame  for  mournful  occasion,  xviii. 
3.  69 

Blend-readings,  xciii,  xiv.  2.  18;  xviii.  i. 
39.  42;  4-  57 


Bloomfield’s  argument  in  favor  of  RW’s 
emendation  anticipated  and  parried  by 
W.,  xix.  53.  2 ; his  Vedic  Concordance, 
xxxvii,  xc,  xci ; works  on  the  ritual, 
lx.xv,  ci 

Brahma-jala-sutta,  the  name,  x.  5.  i 
“ Brought  nearer  to  completion,”  meaning 
of  the  phrase,  xxxiv,  xl 
Caland,  w’orks  of,  on  ritual,  Ixxv,  ci 
Cappeller,  Carl,  xl 

Chandogya  Upanishad,  vii.  15*  discussed 
at  xviii.  4.  1 2 

Cremation  at  Benares,  xviii.  4.  12 
Death  and  Sleep,  xix.  56.  i 
Decad-suktas,  cxxxii 

Dedication  of  this  work,  motif  of  the,  xxxix 


8'.  Index  of  Names,  Things,  Words,  Places 


1043 


Delbriick,  B.,  Ixxvii,  note 
Diarrhoea  caused  by  fear,  iii.  2.  5 
Eleven  dishes,  deposition  of,  xviii.  4.  16 
Ell-brackets,  use  of,  explained,  xxviii,  c 
Endings,  of  words,  abbreviated,  xix.  59.  i 
Errors,  remarkable  series  of,  xxxvi,  note. 

See  Auditory  errors  and  Visual  errors 
Faulty  assimilation  of  endings,  xviii.  4.  87 
[cf.  Album-Kern,  p.  303] 

Garbe,  Richard,  xl,  xliv,  note,  Ixxxii 
Geldner,  Karl  F.,  xliv,  note,  816,  etc. 
Genders,  confused?,  xiv.  2.  30 
Glosses,  hypermetric,  xciii 
Grierson,  George  A.,  xl,  v.  13.  5 
Griffith’s  translations,  Barth  on,  xcv,  note 
Hadley,  James,  xlix,  xliii 
Hal^vy,  J.,  on  hrudu,  i.  25.  2 
Haplography,  cases  of,  Ixxxiii,  xciii,  iv. 
S-  S ; XV.  7.  t 

Henri  d’Orl^ans,  Prince,  on  a symbolic 
practice,  vii.  38.  5 
Henry,  Victor,  on  hrudu,  i.  25.  2 
Hopkins,  E.  W.,  xl,  xlviii,  xii.  i.  51 
Index  Verborum  in  fuller  form,  Whitney’s 
unpublished  MS.  thereof,  xxv,  note 
Infelicities  of  expression  in  the  translation, 
xxxvii,  xcviii 
Integer  vitae,  Ixxviii 
Jacobi,  Hermann,  xl 
Kaegi,  Adolf,  xliv,  note 
Karait,  venomous  litUe  snake,  v.  13.  5 
Lindner,  Bruno,  xliv,  note 
Maha-bharata,  possible  reminiscence  of 
AV.  in  the,  x.  4.  9;  verse  in  AV.  resem- 
bling adages  of,  v.  19.  9 
Maitrayani,  peculiar  orthography  of,  disre- 
garded, xc 

Manuscript  D.  confused  with  Op.,  Ixv 
IManuscripts,  designations  of,  explained, 
cix 

Messengers  of  Yama,  xviii.  2.  27 
Milky  Way,  vi.  128.  4. 

Misdivision  between  hymns,  clx,  near  end, 
i.  20.  4 and  introd.  to  i.  21,  1016 
Mixed  construction,  xiv.  2.  72 
Moore,  George  F.,  xl,  xiv.  2.  14 
Morgan,  Morris  H.,  xl 
One  hundred  and  one,  i.  30.  3 ; iii.  ii.  5 ; 
viii.  2.  27  ; xi.  6.  16 


Pada-patha,  blunders  of,  Ixix,  xiii.  3.  17; 
xix.  26.  3 ; etc. 

Paritta,  as  name  for  sixteenth  book,  clviii, 
note,  XV,  cxlv,  792,  1023,  1035  ; as  name 
for  the  hymn  iii.  26,  introduction  to  iii.  26 
Pearls  formed  from  rain-drops,  introd.  to 
iv.  10 

Pischel,  Richard,  xci,  xviii.  i . i ; etc. 

Play  of  words,  xviii.  3.  29 

Prakritism  in  orthography,  iii.  12.  4;  x. 

9.  23;  xix.  8.  4 [cf.  Album-Kern,  p.  302] 
Protests : against  issue  of  works  in  confus- 
ing subdivisions,  xxv,  note  ; against  sepa- 
rate pagination  of  reprints,  xcix,  note 
Rain-drops  become  pearls,  introd.  to  iv.  10 
Reprints,  see  Protests 
Ryder,  A.  W.,  xxxix,  Ixxxvi,  420,  515, 
579.  663,  664,  702,  739,  1039,  1040 
Salisbury,  Edward  E.,  xliii,  xliv,  note,  xlix,  1 
Sense-equivalent  variants,  Ixxx,  xviii.  2.  16 
Seventh  book,  exceptional  character  of,  cli ; 

one  verse  its  norm,  cxlix 
Shadow,  loss  of,  xiii.  i.  56 
Shuffling  of  padas,  xviii.  2.  2 ; 3.  38  ; 3.  47 
Sleep  and  Death,  xix.  56.  i 
Smith,  Theobald,  xl,  v.  13.  4 
Snake-poison,  autotoxic  action  of,  v.  13.  4 ; 
vii.  88.  I ; x.  4.  26 

Suggestions  for  future  work  relating  to  the 
AV. : in  general,  xxxvii,  U 2,  1042  ; edi- 
tion of  Pancapatalika,  Ixxii ; edition  of 
Major  AnukramanT,  Ixxii,  1038  ; edition 
of  Kashmirian  text,  Ixxxvi ; sifting  of 
various  interpretations,  xxxi ; criticism 
of  the  Pada-patha,  Ixix ; comparison  of 
grouping  of  mantras  in  the  ritual  and  in 
the  samhita,  Ixxv;  critical  study  of 
hymns  that  exceed  the  normal  length, 
cliii  and  note ; question  of  identity  of 
Sayana  of  RV.  with  “ Sayana  ” of  AV., 
Ixviii ; publication  of  Roth’s  exegetical 
notes,  xcvi 

Suggestions  for  future  work  relating  to  the 
RV.,  xxxvii,  xxxviii 

Suggestions  of  Roth  for  future  work, 
xxxviii,  note 

Surd  and  sonant  confused,  Ixxxiii,  xcii, 
ii.  13.  3;  xiv.  I.  45;  xviii.  2.  14;  1045 
Tears  destroy  peace  of  the  dead,  xiv.  2.  59 


1044 


Indexes  and  other  A uxiliary  Matter  ' 


Translation,  infelicities  of  expression  in, 
xxxvii,  xcviii 

Twin-consonant  wrongly  inserted  or  omit- 
ted, Ixxxiv,  xcii,  xviii.  2.  3 
Uha-padas  in  the  samhita,  503,  847  [cf. 
Album-Kern,  p.  301] 

Urination,  posture  in,  vii.  102.  i ; xiii.  i.  56 
Visual  errors,  xciii 

Wales  Professorship  of  Sanskrit  at  Har- 
vard, xliv,  note 

Warren,  Henry  Clarke,  vii,  xxiv,  xxxviii, 
xxxix 

Whitney,  Mrs.  W.  D.,  xxxix,  xlvi 
Whitney,  Miss  Maria,  xl 
Women  likened  to  field,  xiv.  2.  14 
Word-endings  abbreviated,  xix.  59.  i 
Word-play,  xviii.  3.  29 
Yama’s  messengers,  xviii.  2.  27 


akrpran,  xviii.  3.  23 

ajaydndis,  xviii.  2.  53 

aiijoydndis,  xviii.  2.  53 

a-pa(cdd~daghvan,  xix.  55.  5 

abhito  tatantha,  interesting  corruption,  xiv. 

1.  45 

arir  initram  arer  etc.,  iv.  9.  4 
artha-siiktas , cxxxiii 
ahighnyo,  x.  4.  7 
dsandi,  xiv.  2.  65 

indra-(^atrii  and  indra-(iatrii,  Ixviii 
ditat,  xviii.  3.  40 

-ka,  as  added  to  stems  of  participles,  ii. 
3.  I ; iv.  37.  10  ; V.  13.  9;  v.  23.  7 ; xiv. 

2.  63  ; JAOS.  XX.  25 
kuffayeyus,  xviii.  4.  55 

gi'iggulu,  orthography  and  accent,  957 
tu,  sole  occurrence  of,  in  AV.,  iv.  18.  6 
dhuvana,  xviii.  3.  10,  17 
ndvaprabhrau(^ana,  xix.  39.  8 
nicrt,  Ixxiv,  note 
pada-nl,  xi.  2.  i 3 
parydya-siiktas,  cxxxiii 


paldqa,  xviii.  4.  53 

pitrnidhdna  (eleven  dishes),  xviii.  4.  16 
petikd  = KO<^tvos,  xviii.  2.  25 
prastavyd  iiyddi,  782,  foot-note 
prdqlista  svarita,  xviii.  i.  55 
bhurij,  Ixxiv,  note  • 

raksohd  (?),  neuter,  xix.  44.  7 
vdnya,  abhivdnya,  etc.,  xviii.  4.  35 
virdj,  Ixxiv,  note 

visdnd,  etymology,  iii.  7.  i ; vi.  44.  3 ; vi. 
121.  I 

vdiyadhikaranya,  xviii.  3.  2 
vydghrddisH  etc.  of  Anukr.,  xv.  5.  7 
saihqritya,  xviii.  4.  55 
su-qansa,  xviii.  3.  16 
suhdr,  suhdrt,  xix.  45.  2,  1046 
svardj,  Ixxiv,  note 

harinis  or  ‘ taking  ’ verses,  xviii.  3.  8 


ii.  13.  I,  Ixxiii 

iii.  10.  12,  Ixiv 

iii.  12.  I,  Ixxxiii 

iv.  10.  6,  Ixx 

iv.  19.  6,  Ixvii,  Ixx 
iv.  28.  3,  Ixvii,  Ixx 
iv.  32.  3,  Ixxiv 
vi.  I.  3,  Ixix,  note 
vi.  32.  3,  xcii 

vi.  70.  3,  xcii 

vii.  57.  2,  xcvii 
x.  2.  24,  Ixxxix 

X.  3.  18,  21,  22,  Ixxxiii 
xii.  3.  36,  Ixxxviii 
xiv.  1 . 9,  Ixix 
xiv.  2.  18,  xciii 
xviii.  1 . 50,  xciv 
xviii.  2.  46,  Ixviii 
xviii.  3.  3,  xcii 
xviii.  4.  40,  xcvii 
xviii.  4.  61,  Ixxix 
xix.  23,  cl,  clvii,  clix 
xix.  50.  5,  7,  Ixxxiii 


9.  Additions  and  Corrections 

[Omissions  and  errors  not  easy  to  rectify  in  the  electrotype  plates.  — 
Of  the  omissions  and  errors,  the  minor  ones  have  been  made  good  in 
the  plates ; the  more  considerable  ones  are  rectified  here,  and  to  these 


9-  Additions  and  Corrections 


1045 


rectifications  special  attention  is  called  at  the  proper  places  by  a hand 
inserted  in  the  plate  and  pointing  to  the  number  of  this  page 
or  the  following. 


Pace 

l.wxii,  paragraph  2,  and  lxx.\v,  top : I seem  to  be  in  error  in  supposing  that  Roth  made 
his  autograph  nagari  transcript  directly  from  the  birch-bark  original.  Garbe  writes 
me,  April  27,  1905,  that- Roth’s  autograph  nagari  transcript  consists  of  two  quarto 
volumes,  that  it  was  made  from  Roth's  Kashmirian  nagari  transcript  (see  p.  Ixxxi), 
and  that  it  has  been  collated  with  the  birch-bark  original  at  the  beginning,  not  very 
far,  the  variants  being  noted  in  red  ink.  I can  hardly  see  what  Roth’s  purpose 
was  in  making  a new  transcript  from  anything  else  than  the  birch-bark  original, 
unless  it  be  that  the  new  transcript  was  to  serve  merely  as  a convenient  hand-copy 
on  which  to  note  the  variants  of  the  birch-bark  leaves,  which  could  thus  be  collated 
in  their  proper  order  without  injury. 

57  (ii.  13.  3)  : Confusion  of  surd  and  sonant,  aspirate  and  non-aspirate.  This  is  shown 
by  the  variants  of  the  following  passages  which  I have  noted ; AV.  vi.  3.  3 ; 28.  i ; 
29.  3 ; ix.  9.  17  ; X.  4.  13,  23  i^sarvebhyo)  ; 7.  43  ; xi.  i . 2 ; 5.  i ; xii.  2.  23  ; 3.  2,  55  ; 
4.  29;  xiii.  I.  I ; 2.  15,  43;  xiv.  2.  31,  37  {vrddhaye),  68;  xviii.  i.  30;  2.  14,  35, 
47  ; 3-  52  ; 4-  63  ; xix.  9.  8 ; 1 1.  6;  13.  5 ; 24.  6 {adhi  dhas)  ; 33.  3 ; 34-  2,  3 ; 
36.  3 ; 38.  I {gantho)\  39.  10;  56.  4,  5.  Roth  discusses  these  matters,  ZDMG. 
xlviii.  106-1 II.  Cf.  above,  p.  1043,  Index,  s.v.  Surd;  also  J.  Hertel,  Tantra- 
akhyayika,  1904,  p.  xvi ; and  Bloomfield’s  A’edic  Concordance,  passim  (e.g.,  under 
atha  and  adha). 

58  (ii.  14,  introd.)  : See  Ludwig,  Sb.  der  Bohmischen  Ges.  der  Wiss.,  1898,  no.  10,  p.  1 1. 

94  (iii.  7.  i)  ; As  to  visana,  see  references  in  Index,  s.v.,  p.  1044. 

197  (iv.  27.  6)  : Neither  von  Schroder  nor  I can  find  the  MS.  citation. 

266  (v.  25.  8)  : QGS.  reads  abhi  kranda  vilayasva. 

327  (vi.  61.3):  Add:  [_Here  ends  the  sixth  anuvaka,  10  hymns  with  30  verses;  the 
Anukr.  quotation  is  \^pancama-'\sasthau  trinqatkau  (read  trinqakdu  ?).  J 

455  (vii.  90.  3)  : The  Old  Anukr.  says  \j.ivitiya-~\astamdu  ?iava.  The  dvitiya-  was  not 
given  at  p.  404,  but  refers  to  anuvdka  2,  with  its  9 hymns. 

461  (vii.  loi.  i)  : The  hymn  is  treated  at  length  by  Pischel,  Album-Kern,  115-7. 

547  (ix.  7,  introd.,  line  10):  The  an-uktapada  verses  are  rather  all  except  7,  18,  19, 
22,  23. 

601  (x.  8.  43)  : Garbe,  in  his  Saifikhya-tattva-kaumudl,  Abh.  der  Bayerischen  Ak.  der 
Wiss.,  xix.,  p.  529,  reports  previous  views  as  to  this  verse,  renders  b by  “mit  drei 
Schniiren  (d.  i.  dreifach)  umhiillt,”  and  takes  “ triply  covered  ” as  referring  to  skin 
and  nails  and  hair. 

792  (book  xvi.,  introd.) : It  occurred  to  me  as  an  afterthought  (p.  clviii,  note)  that  the 
Pali  term  Paritta,  ‘ protection,  defense  ’ (cf.  Sanskrit  paritrdna'),  might  be  an 
acceptable  equivalent  in  a single  word  for  ‘ a prayer  against  the  terror  by  night.’ 
See  Index,  p.  1043,  s.v.  Paritta,  and  compare  the  use  of  the  term  in  the  Jataka, 
ii.  34'*,  35^^,  and  especially  at  1489.  The  Mora-jataka  contains  a Paritta  to  be 
used  at  sunrise  (ii.  33‘9 ; iv.  3344)  and  one  to  be  used  at  sunset  (ii.  35"; 
iv.  3347). 

943  (xix.  30)  : It  is  of  interest  to  note  that  a part  of  this  hymn  was  translated  by  Sir 
William  Jones  in  a botanical  essay  published  by  him  in  the  Asiatick  Researches, 
Calcutta,  1795,  vol.  iv.,  p.  257.  In  the  London  reprint  of  1798,  it  may  be  found  at 


1046 


Indexes  and  other  A uxiliary  Matter 


iv.  253  ; and  in  that  of  1801,  at  iv.  243.  I do  not  remember  meeting  any  earlier 
translation  into  English  of  a part  of  this  Veda. 

970  (xix.  45.  2);  Whitney  cites  doubtfully,  at  Grammar,  § 194,  the  MS.  combination 
suharn  nah.  At  § 150  b he  records  instances  of  retention  of  radical  non-nasal 
mute  after  r : thus,  urk,  vdrk,  avart,  dmart,  suhartj  compare  Kielhorn’s  Gram- 
mar, § 14  of  either  edition,  German  or  English.  J 


Harvard  Oriental  Series 


EDITED,  "VVITH  THE  COOPERATION  OF  VARIOUS  SCHOLARS,  BY 
CHARLES  ROCKWELL  LANMAN 

PUOFESSOll  OF  SANSKUIT  IX  HAKVAKD  UXIVEUSITY 

Published  by  Harvard  University,  Cambridge,  Massachusetts 

United  States  of  America 

A copy  of  any  one  of  these  volumes,  postage  paid,  may  he  obtained  directly  anywhere  within 
the  limits  of  the  Universal  Postal  Union  by  sending  a Postal  Order  for  the,  price  as  given  below, 
to  The  Publication  Agent  of  Harvard  University,  Cambridge,  Massachusetts,  United  States 
of  America. 

*,*  The  price  per  volume  of  the  royal  octavos  is  one  dollar  and  fifty  cents  ( $1.50)  = C shillings 
and  •2  pence  = 6 marks  and  27  pfennigs  = 7 francs  or  lire  and  70  centimes  = 5 kroner  and  58 
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money-orders. 

Volume  I. — The  Jataka-mala:  or  Bodhisattv^a-avadana-mala,  by 

Arva-^ura;  edited  by  Hexdrik  Keiix,  Professor  in  the  University  of  Leiden, 

Netherlands.  1891.  Royal  8vo,  bound  in  cloth,  xiv  + 254  pages,  price  SI. 50. 

This  is  the  editio  princeps  of  a collection  of  Buddhist  stories  in  Sanskrit.  The  text  is  printed  in 
Nagarl  characters.  An  English  translation  of  this  work,  by  Professor  Speyer,  has  been  pub- 
lished in  Professor  Max  Muller’s  Sacred  Books  of  the  Buddhists,  London,  Henry  Frowde,  1895. 

Volume  II,^ — ^The  Samkhya-pravacana-bhasya : or  Commentary 
on  the  exposition  of  the  Sankhya  philosophy,  by  \’ijnana-bhiksu : edited  by 
Richard  Garre,  Professor  in  the  Univereity  of  Tubingen.  1895.  Royal  8vo, 
bound  in  buckram,  xiv  + 196  pages,  price  81.50. 

This  volume  contains  the  original  Sanskrit  text  of  the  Sankhya  Aphorisms  and  of  Vijnana’s 
Commentary,  all  printed  in  Roman  letters.  It  is  of  especial  interest  in  that  Vijnana,  not  ac- 
cepting the  atheistic  doctrine  of  the  original  Sankhya,  here  comes  out  as  a defender  of  down- 
right theism.  A German  translation  of  the  whole  work  was  published  by  Professor  Garbe  in 
the  Abhandlungen  fiir  die  Kunde  des  Morgenlandes,  vol.  ix.,  Leipzig,  Brockhaus,  1889.  “In 
spite  of  all  the  false  assumptions  and  the  errors  of  which  Vijnana-bhiksu  is  undoubtedly  guilty, 
his  Commentary  ...  is  after  all  the  one  and  only  work  which  instructs  us  concerning  many 
particulars  of  the  doctrines  of  what  is,  in  my  estimation,  the  most  significant  system  of  phi- 
losophy that  India  has  produced.” — 'Editor's  Preface. 

Volume  III.  — Buddhism  in  Translations.  By  Henry  Clarke 
Warrex.  1896.  8vo,  buckram,  xx  + 520  pages,  price  81.20. 

This  is  a series  of  extracts  from  Pali  writings,  done  into  English,  and  so  arranged  as  to  give 
a general  idea  of  Ceylonese  Buddhism.  The  work  consists  of  over  a hundred  selections,  com- 
prised in  five  chapters  of  about  one  hundred  pages  each.  Of  these,  chapters  ii.,  iii.,  and  iv.  are 


1047 


on  Buddhist  doctrine,  and  concern  themselves  respectively  with  the  philosophical  conceptions 
that  underlie  the  Buddhist  religious  system,  with  the  doctrine  of  Karma  and  rebirth,  and  with 
the  scheme  of  salvation  from  misery.  Chapter  i.  gives  the  account  of  the  previous  existences 
of  Gotama  Buddha  and  of  his  life  in  the  last  existence  up  to  the  attainment  of  Buddhaship ; 
while  the  sections  of  chapter  v.  are  about  Buddhist  monastic  life. 

Voi.UME  IV. — Raja-^ekhara’s  Karpura-manjari,  a drama  by  the 
Indian  poet  Raja-^ekhara  (about  900  a.d.);  critically  edited  in  the  original 
Prakrit,  with  a glossarial  index  and  an  essay  on  the  life  and  writings  of  the 
poet,  by  Dr.  Sten  Konow,  of  the  University  of  Christiania,  Norway;  and  trans- 
lated into  English  with  notes  by  Professor  Lanmak.  1901.  Royal  8vo,  buck- 
ram, xxviii-|-289  pages,  price  SI. 50. 

Here  for  the  first  time  in  the  history  of  Indian  philology  we  have  the  text  of  a Prakrit  play 
presented  to  us  in  strictly  correct  Prakrit.  Dr.  Konow  is  a pupil  of  Professor  Pischel  of  Berlin, 
whose  Prakrit  grammar  has  made  his  authority  upon  this  subject  of  the  very  highest.  The 
proofs  have  had  the  benefit  of  Professor  Pischel’s  revision.  The  importance  of  the  play  is  pri- 
marily linguistic  rather  than  literary. 

Volumes  V.  AND  VI. — The  Brhad-Devata,  attributed  to  (^aunaka, 
a summary  of  the  deities  and  myths  of  the  Rig-Veda:  critically  edited  in  the 
original  Sanskrit  with  an  introduction  and  seven  appendices,  and  translated 
into  English  with  critical  and  illustrative  notes,  by  Arthur  A.  Macuoneli., 
Roden  Professor  of  Sanskrit  in  the  University  of  Oxford,  and  Fellow  of  Balliol 
College.  1904.  Royal  8vo,  buckram,  xxxvi-J-198  andxvi-}-334  pages,  price  per 
volume  $1.50. 

Volume  V.  (or  Part  I.)  contains  the  introduction  and  text  and  appendices.  Volume  VI.  (or  Part 
II.)  contains  the  translation  and  notes.  The  arrangement  of  the  material  in  two  volumes  is  such 
that  the  student  can  have  the  text  of  any  given  passage,  together  with  the  translation  of  that 
passage  and  the  critical  apparatus  and  the  illustrative  notes  thereto  appurtenant,  all  opened 
out  before  his  eyes  at  one  time,  without  having  constantly  to  turn  from  one  part  of  the  volume 
to  another,  as  is  necessary  with  the  usual  arrangement  of  such  matter. 

Volumes  VII.  and  VIII. — Atharva-Veda  Sambita,  translated, 
with  a critical  and  exegetical  commentary,  by  William  Dwight  Whitney,  late 
Professor  of  Sanskrit  in  Yale  University.  Revised  and  brought  nearer  to  com- 
pletion and  edited  by  Charles  Rockwell  Lanman,  Professor  of  Sanskrit  in 
Harvard  University.  1905.  Royal  8vo, buckram, clxii-fiv-|-1046(=1212)pp., 
price  of  the  two  volumes  $5.00. 

This  work  includes,  in  the  first  place,  critical  notes  upon  the  text,  giving  the  various  readings 
of  the  manuscripts,  and  not  alone  of  those  collated  by  Whitney  in  Europe,  but  also  of  those 
of  the  apparatus  used  by  S.  P.  Pandit  in  the  great  Bombay  edition.  Second,  the  readings  of 
the  Paippalada  or  Cashmere  version,  furnished  by  the  late  Professor  Both.  Further,  notice  of 
the  corresponding  passages  in  all  the  other  Vcdic  texts,  with  report  of  the  various  readings. 
Further,  the  data  of  the  Hindu  scholiast  respecting  authorship,  divinity,  and  meter  of  each 
verse.  Also,  references  to  the  ancillary  literature,  especially  to  the  well-edited  Kau^ika  and 
Vaitan.T,  Sutras,  with  account  of  the  ritualistic  use  therein  made  of  the  hymns  or  parts  of  hymns, 
so  far  as  this  appears  to  ca.st  any  light  upon  their  meaning.  Also,  extracts  from  the  printed 
commentary.  And,  finally,  a simple  literal  translation,  with  introduction  and  indices.  Prefixed 
to  the  work  proper  is  an  elaborate  critical  and  historical  introduction. 

1048 


A'olume  IX.  — The  Clay  Cart  (Mrechakatika),  a Iliiulu 

ilrmna  attributed  to  King  Shiidraka,  translated  from  the  original  Sanskrit  and 
Prakrits  into  English  prose  and  verse  hy  Aktiu  u ^^hu,IAM  Kvdkk,  Ph.  1)., 
Instructor  in  Sanskrit  in  Harvard  University.  1905.  Hoyal  8vo,  buckram,  xxx 
+ 177  pages,  price  SI. 50. 

Volume  X.  — .V  N’^edic  Concordance:  bein^  an  alpliabetic  index 

to  everv  line  of  every  stanza  of  every  hymn  of  the  published  N’edic  literature, 
and  to  everv  .sjicrificial  and  ritual  formula  thereof,  by  Maurice  Ih.ooMFiELi), 
Professor  of  Sanskrit  and  Comparative  Philology  in  Johns  Hopkins  University. 

The  work,  with  which  Bloomfield  has  been  busy  for  over  a dozen  years,  will  form  a royal 
quarto  of  about  1100  pages.  Of  these,  fully  800  are  already  printed  (June,  190o);  the  com- 
pletely revised  manuscript  of  the  remainder  is  at  the  pre.ss ; and  it  is  hoped  that  the  printing 
will  be  finished  soon  after  Jan.  1,  1906.  For  an  account  of  the  work,  see  the  la.st  page  of  vol.  iv. 
of  this  Series.  The  Concordance  will  serve  as  a register  of  the  rarietas  lectionis  for  the  texts 
of  the  Vedic  literature,  and  thus  prove  to  be  an  auxiliary  of  the  very  first  importance  in  the 
work  of  making  new  editions  of  the  Vedic  texts ; and  many  subsidiary  uses  of  Bloomfield’s  col- 
lections will  suggest  themselves  to  scholars. 

In  Puepar.\tion 

.Vo  promise  o f a definite  time  for  the  cmnpletion  and  appearance  oj  any  of  the  following 
works  will  under  any  circumstances  be  given;  they  are  nevertheless  in  such  a stale  of  ad- 
vancement that  some  public  announcement  concerning  them  may  property  be  made. 


Biiddlia-ghosa’s  Way  of  Purity  ( V'muhlhi-magga),  a systematic 
treatise  of  Buddhist  doctrine  by  Buddha-ghosa  (about  400  a.  n.):  critically 
edited  in  the  original  Pali  by  the  late  Henry  Clarke  Warren,  of  Cambridge, 
Massachusetts. 

The  “Way  of  Purity,”  which  has  been  for  fifteen  centuries  one  of  the  “books  of  power”  in 
the  East,  is,  as  Childers  says,  “ a truly  great  work,  written  in  terse  and  lucid  language,  and  show- 
ing a marvelous  grasp  of  the  subject.”  Mr.  Warren  published  an  elaborate  analysis  of  the  en- 
tire treatise  in  the  Journal  of  the  Pali  Text.  Society  for  1891-93,  pages  76-164.  His  plan  was  to 
issue  a scholarly  edition  of  the  PMi  text  of  the  work,  with  full  but  well-sifted  critical  apparatus, 
a complete  English  translation,  an  index  of  names,  and  other  useful  appendices,  and  to  trace 
back  to  their  sources  all  the  quotations  which  Buddha-ghosa  constantly  makes  from  the  writ- 
ings of  his  predecessors.  The  text,  it  is  hoped,  may  be  published  without  too  much  further 
labor  on  the  part  of  the  editor  of  the  Series. 

!Mr.  Warren  died  in  January,  1899,  in  the  forty-fifth  year  of  his  age.  Accounts  of  his  life  and 
work  may  be  found  in  the  (Kew  York)  Nation  for  Jan.  12,  1899;  in  the  Harvard  Graduates' 
Magazine  for  March,  1899 ; in  the  Journal  of  the  Royal  Asiatic  Society  for  April,  1899  (with  a 
list  of  his  writings) ; in  the  (Chicago)  Open  Court  for  J une,  1899 ; or  in  the  Journal  of  the  A mer- 
ican  Oriental  Society,  vol.  xx.,  second  half. 

Biiddha-ghosa’s  Way  of  Purity,  a systematic  treatise  of  Buddhist 
doctrine,  translated  into  English  from  the  original  Pali  of  H.  C.  Warren's 
edition,  by  the  late  Henry  Clarke  Warren  and  Charles  Rockwell  Lan.man. 
Mr.  Warren  had  made  a large  part  (about  one  third)  of  the  translation.  With  this  part  as  a 


1049 


help  and  fjuide.  the  editor  of  the  Series  hopes  to  complete  the  version  and  to  publish  it  as  soon 
as  is  feasible.  The  text  and  translation  will  perhaps  take  three  or  four  volumes. 

The  Panclia-tantra,  according  to  the  recension  of  the  Jaina  monk 
Purna-bhadra  (about  1200  a.d.),  critically  edited  in  the  original  Sanskrit  bv 
Dr.  Johannes  Hertel,  of  the  Royal  Gymnasium  of  Doebeln  in  Saxony,  and 
Dr.  Richard  Schmidt,  of  the  University  of  Halle. 

The  basis  of  Doctor  Schmidt’s  excellent  version  of  the  Pancha-tantra  was  a text  prepared  by 
him  from  several  European  manuscripts.  In  the  meantime.  Doctor  Hertel  has  procured  a very 
large  amount  of  manuscript  material  from  India,  chiefly  from  Poona,  has  subjected  the  same 
to  searching  critical  study,  and  is  embodying  his  results,  so  far  as  they  concern  the  actual 
readings,  in  a thorough  revision  of  the  printer’s  copy  of  the  text.  The  other  results  of  his 
labors  have  been  published  in  several  periodicals,  especially  the  Berichte  der  Kon.  Sdchsischen 
Gesellschaft  der  Wissenschaften  for  April,  1902,  and  in  recent  volumes  of  the  Zeitschrift  der 
Deutschen  MorgenUindischen  Gesellschaft  (Ivi.,  Ivii.,  Iviii.,  lix.).  The  Qarada-MS.,  numbered  viii. 
145  in  the  Catalogue  of  the  Deccan  College  MSS.  and  containing  the  Tantra-akhyayika  or 
Kashmirian  recension  of  the  Pancha-tantra,  has  proved  to  be  of  such  great  importance  for 
the  history  of  this  branch  of  Sanskrit  literature  that  Doctor  Hertel  has  published  it  (AOhand- 
lungen  of  the  Saxon  Society,  vol.  xxii.,  1904),  not  as  a definitive  text-edition,  but  as  part  of 
a literary-historical  investigation  and  as  one  of  the  essential  preliminaries  for  the  edition  of 
Purna-bhadra’s  recension  to  be  issued  in  the  Harvard  Series.  It  apjjears  that  the  last-named 
recension  is  a fusion  of  the  Tantra-akhyayika  and  the  so-called  Textus  Simplicior  of  the  Pancha- 
tantra. 

The  Pancha-tantra,  translated  into  English  from  the  original 
Sanskrit  of  the  recension  of  Purna-bhadra,  by  Paul  Elmer  More,  sometime 
Assistant  in  Sanskrit  in  Harvard  University,  now  of  the  Editorial  Staff  of  the 
Neio  York  Evening  Post. 

This  version,  prepared  several  years  ago  from  Doctor  Schmidt’s  manuscript  copy  by  Mr.  More, 
has  yet  to  be  so  revised  as  to  bring  it  into  conformity  with  the  meantime  thoroughly  revised 
text  of  Purna-bhadra’s  recension.  Apart  from  the  intrinsic  interest  and  merit  of  the  stories  of 
which  the  Pancha-tantra  consists,  this  translation  makes  an  especial  appeal  to  students  of 
Indian  antiquities,  of  folk-lore,  and  of  the  history  of  popular  tales. 

History  of  the  Beast-fable  of  India,  with  especial  reference  to  the 
Pancha-tantra  and  to  the  related  literature  of  Southwe.stern  Asia  and  of  Me- 
dieval Europe,  by  Dr.  Johannes  Hertel  of  the  Royal  Gymnasium  of  Doebeln 
in  Saxony. 

Although  this  volume  is  primarily  designed  to  be  an  introduction  to  Purna-bhadra’s  Pancha- 
bintra,  its  scope  is  nevertheless  such  that  it  may  with  propriety  be  entitled  a History  of  the 
Beast-fable  of  India.  The  definitive  arrangement  of  the  material  is  not  yet  settled,  but  the  gen- 
eral plan  may  be  given  under  six  headings. 

I.  Brief  outline  of  the  incidents  of  each  story,  together  with  a reference  for  each  story  to  its 
precise  place  in  the  original  Sanskrit  text,  the  method  of  citation  to  be  such  that  the  same 
reference  will  apply  with  equal  facility  to  either  the  text  or  the  translation  or  the  apparatus 
criticus  or  the  commentary. 

II.  Tabular  conspectus  of  strophes  and  stories  contained  in  forms  of  the  Pancha-tantra 
anterior  to  Purna-bhadra. 

III.  Apparatus  criticus.  1.  Account  of  the  MSS.  collated.  2.  A piece  of  the  text  printed  in 
several  parallel  forms  side  by  side  (Tantra-akhyayika,  Simplicior,  Ornatior)  as  a specimen, 
to  illustrate  the  relative  value  of  the  several  MSS.  and  Purna-bhadra’s  way  of  constructing  his 
recension.  3.  Readings  of  the  MSS.  Bh,  bh,  A,  P,  p,  etc. 


1050 


IV.  Introduction  to  the  text  of  Purna-bhadra.  A.  First  part,  extending  to  the  death,  in  1881, 
of  Benfey.  1.  Editions:  Kosegarten’s  ; Kielhorn-Buhler’s ; other  Indian  editions.  2.  Transla- 
tions: of  Benfey,  Lancereau,  Pavolini,  Fritze,  Galanos.  3.  Semitic  recensions  and  their  effluxes, 
■t.  Benfey's  results  as  contained  in  his  Pantschatautra  of  1859  and  his  Introduction  to  Bickell’s 
Old  Syriac  Kalila;;  und  Damnag  of  1876.  B.  Second  part,  from  the  death  of  Benfey.  5.  Bibli- 
ography of  the  various  treatises.  6.  History  of  the  Sanskrit  Pancha-tantra.  Form,  age,  and  name 
of  the  original  Pancha-tantra.  7.  The  Brahmanical  recensions  of  the  work:  Gunadhya,  Nepa- 
lese fragment,  etc.;  Tantra-akhyayika;  Southern  Pancha-tantra.  8.  Jaina  recensions:  so-called 
Simplicior,  its  age,  etc.;  so-called  Ornatior,  author,  age,  etc.;  Megha-vijaya;  later  recensions; 
mixed  recensions.  9.  Buddhist  recension,  Tantra-^hyana. 

V.  Notes  to  the  several  stories  of  Purna-bhadra’s  text.  Parallels  in  the  Jataka,  etc.  Refer- 
ences to  Benfey. 

VI.  Indices.  1.  Of  names.  2.  Of  things.  3.  Of  verses.  4.  Of  meters. 

The  (^akuntalii,  a Hindu  drama  by  Kalidasa:  the  Bengali  recension 
critically  edited  in  the  original  Sanskrit  and  Prakrits  by  Richard  Pischel, 
Professor  of  Sanskrit  in  the  University  of  Berlin. 

Thirty  years  ago  Pischel  made  his  first  edition  of  this  master-piece  of  the  Hindu  drama.  Mean- 
time he  has  published,  as  a very  important  part  of  the  Biihler-Kielhorn  Grutulriss  der  Indo- 
Arischen  Philologie,  his  elaborate  Grammatik  der  Prakrit  Sprachen.  In  the  way  of  experience 
and  study,  therefore,  his  equipment  as  an  editor  of  this  play  is  peculiarly  complete.  As  for  the 
externals  of  paper  and  print  and  binding,  it  is  intended  that  this  edition  shall  be  got  up  in  a 
manner  to  correspond  with  its  scholarly  character  and  with  the  intrinsic  merit  of  the  play;  and 
it  is  to  be  sold  at  a very  moderate  price. 

The  (^akuntala,  translated  into  English  from  the  edition  of  Pro- 
fessor Pischel,  with  an  exegetical  and  illustrative  commentary,  by  Arthur  Wil- 
liam Ryder. 

Whereas  Dr.  Ryder’s  version  of  The  Little  Clay  Cart  (vol.  ix.  of  this  Series)  was  primarily  a 
literary  one  and  aimed  to  avoid  technicalities,  his  work  uf)on  the  Qakuntala  is  primarily  philo- 
logical, and  of  it  the  technical  commentary  is  an  essential  part.  In  this  comment  he  hopes  to 
include  the  most  or  all  that  is  of  substantive  imjxirtance  in  the  observations  of  his  predecessors 
whether  Occidental  or  Hindu ; to  treat  the  relation  of  the  subject-matter  of  the  play  to  the 
older  forms  thereof  as  seen  in  the  Ejx)s  and  the  J ataka ; to  bring  out  the  double  meanings  and 
the  various  other  Hindu  “embellishments”  of  the  play;  to  note  the  parallelisms  in  poetic 
thought  or  diction  or  technique  between  the  Qakuntala  and  the  other  works  of  Kalidasa  and 
of  the  Indian  literature ; to  illustrate  the  allusions  to  the  mythology  and  antiquities  of  India  by 
citations  translated  from  the  best  native  authorities ; to  show,  throughout,  the  relation  of  this 
play  as  a work  of  art  to  the  Hindu  canons  of  dramaturgy;  and  at  least  to  assemble  the  data 
for  the  solution  of  the  important  critical  question  whether  the  Qakuntala  may  not  have  served 
as  the  model  play  upon  which  the  earlier  of  those  canons  were  based. 

The  Commentary  (Yoga-bhashya)  on  Patanjali’s  aphorisms  of  the 
Yoga  philosophy,  translated  from  the  original  Sanskrit  into  English,  with  in- 
dices of  quotations  and  of  philosophical  terms,  by  Dr.  James  Haughtok  Woods, 
Insti-uctor  in  Philosophy  in  Harvard  University. 

Of  the  six  great  philosophical  systems  of  India,  we  can  hardly  say  that  more  than  two,  the 
Sankhya  and  the  Vedanta,  have  been  made  accessible  to  Occidental  students  by  translations 
of  authoritative  Sanskrit  works.  For  Shankara’s  Comment  on  the  aphorisms  of  the  Vedanta 
system,  we  have  Deussen’s  translation  into  German  and  Thibaut’s  into  English.  For  the  San- 
khya, we  are  indebted  to  the  labors  of  W’ilson  and  Garbe  and  Ganganath  Jha  for  versions  of 
the  Karika  and  of  the  Tattva-kaumudl.  The  Yoga  system  is  confessedly  next  in  importance ; 
and  the  Yoga-bhashya,  ascribed  to  Vyasa,  is  the  best  and  most  thorough  exposition  of  its  fun- 

1051 


damental  doctrines.  It  is  also  the  oldest ; Garbe  refers  it  to  the  seventh  century  of  our  era,  and 
the  evidence  adduced  by  Takakusu  of  Tokyo  may  prove  it  to  be  considerably  earlier. 

In  the  preparation  of  his  translation,  Dr.  VVoods  has  had  the  benefit  of  Deussen’s  criticism  ; 
and  he  has  revised  his  work  under  the  oversight  of  GangMhara  Shastrin  and  of  his  pupils  in 
Benares;  and  he  has  constantly  consulted  Vachaspatimi(,-ra’s  sub-comment  on  the  Yoga-bha- 
shya,  and,  as  occasion  required,  the  Yoga-varttika  of  Vijnana-bhikshu  and  other  works  of 
more  modern  scholiasts.  It  is  hoped  that  this  work  will  throw  light  upon  the  early  history  of 
the  Maha-yana  school  of  Buddhism. 

The  Talavakara  or  Jaiminiya  Brahmana  of  the  Sama  Veda:  criti- 
cally edited  in  the  original  Sanskrit,  with  a translation  into  English,  by  Haxxs 
Oertel,  Professor  of  Linguistics  and  Comparative  Philology  in  Yale  Lhiiversity. 

In  1877,  A.  C.  Burnell  brought  this  Brahmana  to  the  notice  of  European  scholars.  Soon  after, 
he  procured  manuscripts,  and  turned  them  over  to  Professor  Whitney.  With  the  aid  of  pupils, 
Whitney  made  a transliterated  copy  of  one,  and  himself  collated  the  copy  with  the  others. 
Since  1891,  off  and  on,  Oertel  has  been  at  work  upon  the  restoration  of  the  corrupt  text  of  this 
Brahmana,  and  has  published  considerable  parts  of  it  in  the  Journal  of  the  A merican  Oriental 
Society  (vol’s  xv.,  xvi.,  xviii.,  xix.,  xxiii.,  and  xxvi.)  and  elsewhere.  It  is  his  intention  to  add 
to  his  translation  systematic  references  to  the  parallel  passages  from  the  other  Brahmanas. 


1052 


Books  for  the  Study  of  Indo-Iranian  Languages 

(Sanskrit,  Prakrit,  l^Tli,  Avestan) 

Literatures,  Religions,  and  Antiquities 

Published  by  Messrs.  Ginn  Company 

Boston,  New  York,  Chicago,  and  London 

Whitney’s  Sanskrit  Grammar.  A Sanskrit  Grammar,  ineluding 
both  the  classical  language,  and  the  older  dialects,  of  \’eda  and  Brahinana.  By 
William  Dwight  Whitxky,  [late]  Professor  of  Sanskrit  and  Comparative  Phi- 
lology in  Yale  University.  Third  (reprinted  from  the  second,  revised  and  ex- 
tended) edition.  1896.  8vo.  xxvi-|-552  pages.  Cloth:  Mailing  price,  SB.20. 
Paper:  S2.90. 

Cappeller’s  Sanskrit-English  Dietionary.  A Sanskrit-English  Die- 
tionary. Based  upon  the  St.  Petersburg  Lexicons.  By  Caul  Capi’Ellkk,  Professor 
at  the  LTniversity  of  Jena.  Royal  8vo.  Cloth.  viii-|-672  pages.  By  mail,  S6.25. 

Lanman’s  Sanskrit  Reader.  A Sanskrit  Reader:  with  A'ocabulary 
and  Notes.  By  Charles  Rockwell  Lax.man,  Professor  of  Sanskrit  in  Harvard 
L^nivei'sity.  For  use  in  colleges  and  for  private  study.  Royal  8vo.  Complete: 
Text,  Notes,  and  \’ocabulary,  xxiv-|-405  pages.  Cloth:  ^Mailing  price,  S2.00. 
Text  alone,  for  use  in  examinations,  106  pages.  Cloth:  Mailing  price,  85  cents. 
Notes  alone,  viii-f-109  pages.  Cloth:  Mailing  price,  85  cents. 

This  Reader  is  constructed  with  special  reference  to  the  needs  of  those  who  have  to  use  it  with- 
out a teacher.  The  text  is  in  Oriental  characters.  The  selections  are  from  the  Maha-bharata, 
Hitopade<,-a,  Katha-sarit-sagara,  Laws  of  Manu,  the  Rigveda,  the  Brahmanas,  and  the  Sutras. 
The  Sanskrit  words  of  the  Notes  and  Vocabulary  are  in  English  letters.  The  Notes  render 
ample  assistance  in  the  interpretation  of  difficult  passages. 

Sanskrit  Text  in  English  Letters.  Parts  of  Xala  and  Hitopade9a 
in  English  Lettei’s.  Prepared  by  Charles  R.  Laxmax.  Royal  8vo.  Paper,  vi  -f-  44 
pages.  ^Mailing  price,  30  cents. 

The  Sanskrit  text  of  the  first  forty-four  pages  of  Lanman’s  Reader,  reprinted  in  English  char- 
acters. 

Perry’s  Sanskrit  Primer.  A Sanskrit  Primer:  based  on  the  Lcit- 
faden  J'lir  den  Elementarciirsus  des  Sanskrit  of  Prof.  Georg  Buhler  of  Vienna. 
By  Edward  Delavan  Perry,  Professor  of  Greek  in  Columbia  University,  New 
York.  1885.  8vo.  xii-f-230  pages.  Mailing  price,  $1.60. 

1053 


Kaegi’s  Rigveda.  The  Rigveda:the  Oldest  Literature  of  the  Indians. 
By  Adolf  Kaegi,  Professor  in  the  University  of  Zurich.  Authorized  translation 
[from  the  German],  with  additions  to  the  notes,  by  Robert  Arrowsmith,  Ph.D. 
1886.  8vo.  Cloth,  viii  + 198  pages.  Mailing  price,  $1.65. 

Hopkins’s  Religions  of  India.  The  Religions  of  India,  By  Edward 
Washburn  Hopkins,  Professor  of  Sanskrit  in  Yale  University.  1895.  12mo. 
Cloth,  xvi  + 612  pages.  Mailing  price,  $2.20. 

This  is  the  first  of  Professor  Morris  Jastrow’s  Series  of  Handbooks  on  the  History  of  Religions. 
The  book  gives  an  account  of  the  religions  of  India  in  the  chronological  order  of  their  devel- 
opment. Extracts  are  given  from  Vedic,  Brahmanic,  Jain,  Buddhistic,  and  later  sectarian  lit- 
eratures. 

Jackson’s  A vesta  Reader.  Avesta  Reader : First  Series.  Easier  texts, 
notes,  and  vocabulary.  By  A.  V.  Williams  Jackson.  1893.  8vo.  Cloth.  viii-|-112 
pages.  Mailing  price,  $1.85. 

The  selections  include  passages  from  Yasna,  Visparad,  Yashts,  and  Vendidad,  and  the  text 
is  based  on  Geldner’s  edition.  The  book  is  intended  for  beginners. 


1054 


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